Entered according to act of Congress, in the year 1838, by 

ROBERT CARTER, 

in the Clerk's Office of the District Court of the United 
States, for the Southern District of New-York. 



AN EXPOSITION 

OF 

A PORTION OF THE 

EPISTLE TO THE ROMANS, 

IN THE FORM OF 
QUESTIONS AND ANSWERS 

DESIGNED FOR 

SABBATH SCHOOL, AND BlBlsK CliASSIOS, 

^^J^ BY 

J. J. JANEWAY, D.D, 



NEW-YORK: 
HOBERT CARTER, 58 CANAL-STREET, 

1838, 



36 3-^^^ 



printed by 

W . B . & 1 . S IM I T H , 

No. S3 Division-street. 



PREFACE. 



This little work is designed for the use of 
Bible Classes and their Teachers. It is hoped 
too, that it may be used in the higher classes of 
Sabbath Schools. For their benefit it is distri- 
buted into short lessons ; and the portions pro- 
per for them to learn are printed in the large 
type. Bible Classes will study the whole. 

The manner in which this book is to be used 
is this : the pupil will study the answers, and, 
when he recites to his teacher, he will lay aside 
his book, open the New Testament, and look 
at the verse to which the question refers. The 
teacher, in asking a question, will always men- 



IV. PREFACE. 

tion the verse on wliich it is founded, which he 
will find marked at the end of the question. 
The portions to be assigned to Bible Classes 
for a lesson, must be determined by a regard 
to the age and capacity of the members. 

The portion of the epistle explained contains 
the great argument of the Apostle on the iieces- 
sity, the nature, and the efficacy of the gospel 
of our Lord Jesus Christ. Like the text the 
exposition will, it is hoped, be found to be prac- 
tical, as well as doctrinal. 

It has been the Author's aim, to render the 
exposition plain, clear, and familiar ; so as to 
bring it down to a level with the youthful mind, 
for whose benefit it is designed. Such being 
the design it would have been improper to go 
into any deep and laboured critical discussions. 
Yet he has endeavoured to give not only the 



PREFACK. V. 

true meaning, but the force of the mspired 
writing. 

The Author is impressed with a conviction 
of the importance of leading the youth of our 
Churches to an acquaintance with the doc- 
trines and practical instructions contained in 
the epistles, written by the Apostles of Jesus 
Christ our Saviour. The study of Scriptural 
history and biography, is certainly interesting 
and instructive to them; for it stores their 
minds with many valuable facts, brings them 
to a knowledge of the great principles of the 
divine government, and serves to impress 
them with the belief that God has much to 
do with the affairs of nations, and the con- 
cerns of individuals. But this should be re- 
garded as preparatory to the study of the 
inspired epistles, which unfold the mysteries 
of redeeming love, and teach so plainly the 



VL PREFACE. 

great articles of our faith, and the various duties 
of the Christian life. 

Should this attempt succeed and promise to 
be useful to the Church, and the Author's life 
and heakh be preserved, he will, with leave 
of Divine Providence, finish the catechetical 
exposition of the Epistle to the Romans, and 
may hereafter explain, in a similar manner, 
some of the other Apostolic Epistles, 

May, 1838. 



aUESTIONS AND AKSWERS 

ON THE 

EPISTLE TO THE ROMANS. 



liESSON !• 
CHAP. I. 

Q,. 1. Who toere the Romans? 

A. The citizens of Rome. 

Q. 2. What was Rome at the time in which 
this Epistle was written ? 

A. It was very large and populous, exceed- 
ingly Avealthy and luxurious, and, in a word, 
the metropolis of the Avorld. 

Gl. 3. Ri/ whom was this Epistle written ? 

A. By the Apostle Paul 

Gl. 4. Who was Panl ? 

A. He was a Jew by birth. See Phil, iii, 
6. He was born in Tarsus, a city of Cilicia, 
and was, in consequence of the privileges grant- 
ed to this city, born a Roman citizen. Acts 
xxi, 39 ; xxii, 25 — 8. 

His original name was Saul. A part of his education 
lie received in his native city, but the principal part was 
obtained at Jerusalem ^ where he sat at the feet of Gama- 
1 



2 



aUESTIONS 



[chap, I, 



lie] and was rnstincted by that celebrated Jewish doctor^ 
and made rapid progress in the Jews' religion, and be- 
came distinguished by his great attainments. 

Q. 5. How was Saul at first affected totcards 
the gospel ? 

A. Being exceeding zealous for the Jewish 
religion, and believing that the success of the 
gospel would overturn it, he, with furious zeal, 
set himself in opposition to the gospel ; and, with 
the sanction of the Jewish rulers, commenced 
against the disciples of our Lord a bitter and 
destructive persecution. Acts viii, 1 — 3. 

CI. 6. How did Saul become a friend t& 
Christianity I 

A. The Saviour appeared to him, while he 
was going to Damascus to carry on his perse- 
cuting plans against his disciples in that foreign 
city. Thus he became convinced that he was 
fighting against the Lord of glory and Saviour 
of the world ; and receiving grace from that 
compassionate Redeemer whom he was perse- 
cuting in his followers, he repented and believ- 
ed. Commissioned for the purpose, he imme- 
diately began to preach the faith which he had 
opposed, and to build up that cause which he 
had, with so much zeal and ability, laboured to 
overthrow. Acts xix, 1^ — 28. 

Ql. 7. By whom ivas the Church at Rome 
founded ? 

A. It is uncertain by whom the gospel was 
first preached at Rome, and who first collected 



LESS. I.] 



ON THE ROMANS. 



3 



converts there into a church. At the time when 
Paul wrote this epistle the church in this great 
city was large and flourishing. 

Gi. 8. What is contained in the first eigh- 
teeii verses ? 

A. The introduction and statement of the 
subject of the epistle. 

Ql, 9. What does Paul say of himself in the 
introduction. 

A. He asserts his official character ; styling 
himself a servant and an Apostle of Jesus 
Christ. 

Q,. 1 0. Who was an Apostle 1 

A. An Apostle was commissioned immediate- 
ly by Christ to preach the gospel, inspired with 
the knowledge of his will by the Holy Spirit, 
and armed with the power of working miracles. 
It was essential to an Apostle to have seen Jesus 
Christ, that he might be an eye-witness of his 
resurrection. 1 Cor. ix, 1. 

Gt. 11. Had Paul all these requisites to the 
Apostleshif 1 

A. He had. See 1 Cor. xv, 8, 9 ; 1 Cor. 
xi, 5, 6 ; Rom. xv, 15 — 21. 

Q,. 12. What ivas the special work of an 
Apostle ? 

A. The special work of an Apostle was to 
preach the gospel. 1 Cor. i, 17. 

Q,. 13. And is it not the special work of 
ministers to preach the gospel ? 

A. It ia 



4 



QUESTIONS [chap. I, 



Q. 14. How then were the Apostles superior 
to ordinary ministers ? 

A. The Apostles were inspired men, invested 
with extraordinary authority, and enriched with 
extraordinary gifts. 

Gl. 15. Was the gospel wholly unknown to 
the ancient church f 

A. The gospel has been clearly and fully re- 
vealed under the present dispensation ; but, in 
its elements, it was knoAvn to the church of God 
from the beginning. 

The first promise given to our fallen parents in Para- 
dise was the gos23el in substance ; which, by subsequent 
promises and predictions, by various types, ceremoniesy 
and institutions, was explained and unfoMed more and 
more, till the arrival of the appointed tune, when it was 
fuUy developed. 

Ov. 16. Who is the great theme of the gos- 
pel 1 

A. The Son of God, Jesus Christ our Lord. 
Ql. 17. What does Paul say of him inverses 
3 and 4. 

A. Paul affirms that Jesus Christ was both 
God and man in one person : for he tells us 
that he was made or born of the seed of David, 
^'according to the flesh,^^ that is, his human na- 
ture ; and that he was declared to be the Son of 
God with power, " according to the spirit of 
holiness, hy the resurrection from the deadP 

Qi. 18. Did Jesus Christ become the Son of 
God hy office^ or hy his resurrection T 



LESS. I.[ ON THE ROMANS. 



6 



A. Jesus Christ was the Son of God before 
his resurrection, and before his birth. He was 
God's own Son, his Son in a sense in which 
the appellation was never given to any creature. 
See Rom. viii. 32; Heb. i, 5—9. 

Q,. 19. How did his resurrection from the 
dead declare or prove Jesus Christ to be the 
Son of God. 

A, He had rested his claims as Messiah and 
as the Son of God, upon his resurrection from 
the dead. If he had not been what he affirmed 
himself to be, he would not have risen from the 
dead, nor would God have raised him ; but as 
he actually did rise from the dead on the third 
day according to his own prediction, it is certain 
that he was what he claimed himself to be, the 
Son of God, equal to his Father. See John ii, 
18—22. 

Q.. 20. Why did Paul preach the gospel? 
V. 5. 

A. To reduce sinners to obedience and to 
save them. 

Gl. 21. What is the field in which the gospel 
is to be preached ? v. 5, 

A. The field is the world ; it is to be preach- 
ed " among all nations.'''^ 

Ql. 22. Who cominissioned Paul as an Apos- 
tle, and gave him grace suited to his work and 
ojice? V. 5. 

A. The Lord Jesus Christ. 



6 



QUESTIONS [chap. I. 



d. 23. For whose honour is ihe gospel preach- 
ed ? V. 5. 

A. The gospel is preached for the honour 
of Jesus Christ, to declare his name in all the 
world, and to make known the unsearchable 
riches of his love and grace to all nations. 

Q,, 24. How does Paul salute the Roman 
Christians? v. 7. 

A. As " the called of Jesus Christ as *' be- 
loved in the Lord and as saints P 

Ql. 25. For what does he pray ? v. 7. 

A. For grace!"^ to them, and '-'peace from 
God our Father, and the Lord Jesus ChristP 

Qi. 26. For what did he give thanks 1 v. 8. 

A. That their '^faitK^ was spoken of 
throughout the whole worlcV^ 

Gi. 27. Why ims the faith of the Roman 
Christians so extensively known ? . 

A. It may have resulted from two causes : 
the vigorous character of their faith, and the 
place of their residence. 

Qi. 28. What is important in the character 
of Christians who reside in large cities ? 

A. It is important to the interests of religion, 
that they should be decided in their character, 
holy and exemplary; because their influence 
will be extensively felt through the country. 

Q. 29. How did Paul show his love to the 
Roman Christians? vs. 9 — 11. 

A. By his continual prayers for them, by 
his longing desires to see them> 



LESS. II.] 



ON THE ROMANS. 



7 



LESSON II. 

Gl. 30. What did Paul ivish to wijmrt to 
the Romans ? v. 11. 

A. " Some spiritual gift,^^ that they " might 
be established.^^ 

Gl. 31. Did he mean miraculous gifts? 

A. It is probable that he did. 

Gl. 82. Hoiv 10 as the Apostle guided in regard 
to the places of his labours ? 

A. By divine intimations. 

Gl. 33. How were they given ? 

A. In various ways. See v. 13. Acts x. 
9—20 ; xiii, 2—4 ; xvi, 6. 9, 10. 

Gl. 34. To whom does Paul say he was a 
debtor? v. 14. 

A. " Both to the Greeks and to the Barba- 
ria?is ; both to the wise and to the unwise 
that is to men of all classes and of all nations. 

Gl. 35. How many reasons does Paul assign 
for not being ashamed of the gospel ? vs. 16-1 8» 

A. He assigns three reasons. 

a 36. What is his first ? 

A. His first reason is the efficacy of the gospel. 

.Gl. 37. Is the gospel efficient in itself? 

A. The gospel derives all its efficiency from 
the grace of God, which accompanies it, and 
renders it effectual to the salvation of sinners. 
On this account it is denominated " the power 
of God:' See 1 Cor. iii, 5—7. 

Gl. 38. What is the second reason? 



8 



QUESTIONS fCHAP. I. 



A. The second reason assigned by Paul, is 
this, that the gospel reveals the righteousness of 
God by which sinners are justified. 

CI. 39. What is meant by the righteousness 
of God, in v. 17? 

A. Not his attribute, justice ; but the righte- 
ousness which he has provided for justifying 
those who believe. 

Ci. 40. Why do you conclude this to be the 
signification of the phrase 1 

A. This righteousness is manifestly the great 
subject of this epistle ; and as Paul is here in- 
troducing his subject, it appears necessary to 
assign this meaning to the phrase : a meaning 
which is evidently demanded by the same phrase 
inch, iii, 21, 22. 

Besides, it is described in the verse under considera- 
tion, as that righteousness which is especially revealed in 
the gospel as the great object of faith. Moreover, this 
signification renders appropriate the Apostle's quotation 
from the Old Testament in illustration of it: **the just 
shall live by faith." 

Q.. 41. Why is it called the righteousness of 
Godf 

A. It is so called, because it was provided by 
God ; because it was wrought out by his Son, 
who is God ; because it is offered in the gospel 
by God to sinners ; and because believers are ac- 
cepted by God on account of this righteousness. 

Q,. 42. What is the meaning of the phrase, 
" from faith to faith." 



LESS. II.] ON* THE ROMANS. 



9 



A. The meaning appears to be this : This 
righteousness is revealed in the gospel, but it is 
seen only by those who have the eye of faith to 
see it ; and as it is discovered and apprehended 
by faith, so every new and vigorous look of 
faith towards it, presents it to our view with ad- 
ditional clearness and brightness. Thus it is 
revealed from one act of faith to another. 

Gl. 43. From what part of the Old Testamen t 
is the quotation iii v. i 7 taken ? 

A. It is taken from Habakkuk ii, 4 ; and 
well illustrates the subject. 

Ql. 44. What is the literal translation of the 
quotatio7i both in the Greek and in the Hebrew 1 

A. " The just by faith, shall liveP 

Ql. 45. What is the third reason why Paul 
was not ashamed of the gospel? v. 18. 

A. Paul's third reason for not being ashamed 
of the gospel was, the deplorable state of man- 
kind, showing the necessity of the gospel. 

Ql. 46. Hoiv is the wrath of God revealed 
from heaven against all ungodl'vaess and un- 
righteousness of men? 

A. It is revealed in their consciences ; in the 
visitation of divine providence ; by sickness, 
famine, pestilence, wars, fires, earthquakes, in- 
undations, and death ; and still more clearly 
in his word : *' Cursed is every one that con- 
iinueth not in all things ichich are loritten in the 
book of the laio to do ihemP 



10 



UUESTIONS 



[chap. I. 



47. What is meant hy " ungodliness," and 
unrighteousness?" v. 18. 
A. Ungodliness applies to all offences 
against the first table of the law, which pre- 
scribes the duties which more immediately re- 
late to God; and unrighteousness applies to 
offences against the second table, which pre- 
scribes the duties we owe to men. 

Ql. 48. How are we to uiiderstand the clause 
iny. 18 "who hold the truth in unrighteous- 
ness r 

A. Religious truth must be disclosed, avow- 
ed, and practised. Every one, therefore, who 
knows the truth, but acts contrary to it, or does 
not practise it, or conceals it, violates duty, and 
may be charged with holding the truth in un- 
righteousness. 

CI. 49. Who among the heathen icere espe- 
daily guilty of this offence 1 

A. Philosophers, Statesmen, and Priests. 

Q,. 50. Which of the three reasons assigned 
hy the Apostle, for not being ashamed of the 
gospel, does he first illustrate and establish 1 

A. He begins with the last. 

This he discusses from v. 19 of this chap, to v. 20 of 
the third ^ he then takes up the illustration of his second 
reason, from v. 20, chap. 3, and pursues it to the end of 
the next chapter. Finally he illustrates and estabhshes 
his first reason, that the gospel is the power of God to the 
salvation of every one that believeth. 

In other words, the Apostle first describes the deplora- 
ble ftate of mankind, and thus evinces the necessity of 



L£S9. III. J. 



ON THE ROMANS. 



il 



the gospel. Having proved the impossibility ofany njan, 
Jew or Geulile, being justified by his own works, he 
unfolds tlie method of justification, through the righte- 
ousness of the Lord Jesus Christ, revealed in the gospel, 
and received by faitli. He then discusses the power of 
the gospel, in saving sinners, by exhibiting the benefits 
which flow from this wonderful method of justifying be- 
lieving sinners, by the perfect righteousness of Jesus 
Christ.'' 



LESSON III. 

ILLUSTRATION OF THE THIRD REASON.^NECESSITY OF 
THE GOSPEL. 

Q,. 51. What is the third reason ? 

A. The deplorable state of mankind, showing 

the necessity of the gospel. 

Q.. 52. What may he known of God 1 v. 20, 

A. " His eternal power and GodheadP 

QL. 53, What is meant by his eternal power 

and Godhead? 

A. The existence and perfections of God. 



* It will be observed, that the Apostle, in stating his 
reasons for not being ashamed of the gospel, pursues the 
natural order; beginning with the power of the gospel, 
and ending with the deplorable state of fallen man; but, 
in discussing them, he very properly adopts the logical 
order ; by beginning with the guilt and misery of man, 
and ending with the power of the gospel, in justifying^, 
sanctifying, and saving believing sinners. 



12 



QUESTIONS [chap. I. 



Q,. 54. Can these be seen wit ft our bodily eye ? 

A. No ; with the bodily eye we can only 
see external objects. The existence and per- 
fections of God are his invisible things, which 
can be ''clearly seen'^ only with the mental 
eye. 

Gl. 55. Ho^v long have these invisible things 
been clearly seen by men 1 v. 20. 

A. From the creation of the world. 

Q,. 56. How has God showed them to men 1 

*A. By his works of creation and providence. 

d. 57. May the 'perfections of God be under- 
stood by the things he has made ? 

A. Certainly ; for the Apostle affirms it ; and 
David had long before said, " The heavens de- 
clare the glory of God, and the firmament 
showeth his handy icork. Day unto day, ut- 
ter eth speech, and night unto night showeth 
hiowledge. There is no speech nor lomguage 
where their voice is not heard. Their line is 
gone out through all the earth, and their words 
unto the end of the worldP 

Ql. 58. Why then have mankind been so de- 
plorably ignorant of God ? 

A. Being, through depravity, disinclined to 
the true knowledge of God, they neglected the 
manifestations which he had made of himself, 
and thus failed to acquire that knowledge of 
Him, which they might have gained by a dili- 
gent study of his works of creation and of pro- 
vidence. 



LESS. III. J ON THE ROMANS, 



111 the same manner hmnan depravity works among 
men nnder the H^ht of divine revelation. They wilfully 
exclude the light ; they neglect reading and studying the 
sacred scriptures ; and consequently remain ignorant of 
truths, the knowledge of which might easily be obtained. 
John iii, 19—21. 

Q,. 59. But did not some of the heathen know 
God? vs. 21, 22. 

A. Men of study and reflection, such as phi- 
losophers and statesmen, saw the folly and ab- 
surdity of idol worship, and the various forms of 
pagan superstition. 

Q,. 60. What obligation resulted from such 
knowledge ? 

A. Those who had attained to this know- 
ledge ought to have disclosed it, and diffused it 
abroad. 

They w^ere solemnly bound, not only to abstain from 
aU participation in idol worsliip, but to protest against it, 
as absurd, wicked, and degrading ; they ought to have 
acknowledged God as the source of all good, and to have 
worshipped him in a manner that corresponded with his 
spiritual nature and glorious perfections. 

Gl. 61. But did the intelligent fart of the 
heathen act in this way ? 
A. They did not. 

Philosophers countenanced the prevailing idolatry, 
and joined with the vulgar in rites by which idols were 
worshipped ; and statesmen and priests upheld the wor- 
ship of idols as necessary to the support and prosperity 
of the state. 

Q,. 62. What conclusion does the Apostle 
draw from this irrational conduct 1 v. 20. 
2 



14 



QUESTIONS 



[CHAP, h 



A. He justly infers from it, that those who 
acted thus were ''without excuseJ^ 

Q,. 63. How are we to understand the close 

ofy-2\. 

A. By imaginations is meant, in the original, 
opinions or reasonings ; and by the heart is in- 
tended, not that part of the soul which is the 
seat of the affections, but rather that which is 
the seat of knowledge. By their vain reason- 
ings in regard to the worship of God, their 
minds became darkened. 

Q,. 64. What resulted from this darkness in 
their understanding ? v. 22. 

A. They became foolsP 

Gl. 65. Did the heathen philosophers boast of 
their wisdom ? 

A. They were proud and arrogant in their 
pretensions. Relying on their own reason, as 
sufficient to guide them in religious matters, 
they despised the gospel of Christ, which ex- 
posed their ignorance and folly, and demanded 
the obedience of humble faith. 

Ql. 66. What proofs of folly did these pre- 
tenders to wisdom give 1 v. 23. 

A. They changed the glory of the incorrup- 
tible God into an image made like to corrupti- 
ble man, and to birds, and four footed beasts, and 
creeping things. 

Gl. 67. Who were guilty of this stupid and 
wicked folly 1 

A' Statesmen and philosophers. 



LtSS. Ill ] 



ON THE ROMANS. 



15 



Tlie former instituted the worship of idols*, and made 
such base and fiilse representations of God; the latter 
knew the folly of such imas^es and worship ; but, through 
fear of avowing the truth, or for the gratification of their 
vile and lascivious passions, participated in all the de- 
basing and filthy rites of idol worship. 

Q,. 68. How were these toicked me7i punished ? 
vs. 24—28. 

A. They were g-iven up to uncleanness, to 
vile affections, and to a reprobate mind. 

Q.. 69. What may we learn from this portion 
of God^ s holy word. ? 

A. We mny learn from it, that God punishes 
one sin by others; that it is a dreadful thing- 
to be delivered up to the unrestrained workings 
of a depraved heart; and that we should forsake 
all sin, lest God, in anger, abandon us to our 
own Avickedness. 

Q,. 70. Is the picture of heathen vices drawn 
by the Apostle in y^. 27 — 31 correct? 

A. It has, by divines, been proved to be cor- 
rect, by quotations from heathen writers ; and 
it is proved to be just, by the testimony of 
missionaries now residmg among heathen na- 
tions. 

Gl. 71. Hoic may the original word translated 
*' judgment of God," in v: 32 be rendered ? 

A. It may be rendered the laio of God ; it re- 
fers to both parts of the law, preceptive and 
penal. 

We are taught by this verse, that many of the heathen 
knew the law of ciod prohibited the crimes .specified in 



16 QUESTIONS [CTIAP. II. 

the preceding verses, and that it denounced ogainst them 
a terrible punishment, here denominated death : and yet 
they were so abandoned to wickedness, that they not 
only committed tliese crimes, but incited others to com- 
mit them. 



LESSOW IV. 
CHAP. II. 

ILLUSTRATION OF THE THIRD REASON CONTINUED. NE- 
CESSITY OF THE GOSPEL. 

Gl. 1. What is the desigii of the sacred, ic ri- 
te r in this chapter ? 

A. His design is, to convince the Jews that 
they, as well as the Gentile nations, are exposed 
to the wrath of God ; and that the method of 
justification revealed in the Gospel, is as ne- 
cessary to their salvation, as it is to the salva- 
tion of the rest of mankind. 

Q. 2. Does he immediately discJose his de- 
sigii ? 

A. No ; he prepares the way, in the first part 
of the chapter, for turning his argument directly 
upon the Jews. 

Q,. 3. Hoio is this done ? 

A. The Apostle first lays down certain prin- 



LESS. IV.] ON THE ROMANS. 



17 



ciples applicable alike to all men : and then ap- 
plies them directly and expressly to the Jews. 

d. 4. What proof can be offered that these 
principles are alike applicable to all men ? 

A. 1st, Their general nature; and 2d, the 
phrase with which the Apostle commences his 
statement, " Whosoever thou art that judgest 
show that his intention was, by laying down 
principles of universal application, to prepare 
the way for approaching the Jews ; 3d, besides, 
the Apostle, in the 9th and 10th verses, applies 
his principles to both Jews and Gentiles ; and in 
verses 11 — 16, he proceeds to justify the appli- 
cation of them to both. He does not apply 
them particularly to the Jews, till he comes to 
the 17th verse, when he commences his pointed 
address to that people. 

Qi. 5. What is the first principle asserted 
by Paul ? V. 1. 

A. Every man of every nation, who con- 
demns others for their sins, and yet commits the 
same sins, condemns himself, and is utterly in- 
excusable. 

Q. 6. What is the Apostle's second princi- 
ple 1 V. 2. 

A. The judgment of God against sinners is 
according to truth. 

Q. 7. Wliat is meant hy the phrase ** accord- 
ing to truth?" 

A. It means that the judgment of God is per- 
2* 



)8 



QUESTIONS 



[chap. II. 



fectly just, corresponding with facts, and the 
character and demerit of every man. 

Q. 8. How do tee know this? 

A. We are assured of it by the perfections of 
God, 

He is perfectly acquainted with the motives and ac« 
tions of all men ; He is perfectly just ; He can never 
pronounce an erroneous judgment, through ignorance^ 
inadvertence, fear, or favour. 

Q. 9. What is the third principle ? 

A. That the man who commits the sins which 
he condemns in others, shall not escape the 
judgment of God. 

Q. 10. How is the indulgence of such expec- 
tations to he accounted' for 1 

A. They show the great deceitfulness of the 
human heart, and to what miserable expedients 
men will resort to preserve a false peace of 
mind in a course of sinning. 

Ql. 11. What is the fourth principle? v. 4. 

A. The goodness of God in sparing sinners 
and bestowing unmerited favours on them, is de- 
signed to lead them to repentance. 

Q,. 12. What is meant by the phrase, "Or 
despiseth thou the riches of his goodness, &c. ?" 
V. 4. 

A. When sinners are not led to repentance 
by divine goodness and mercy, but take encour- 
agement from them to persevere in an evil 
course, as if delay of punishment authorized 



LKSS. IV.] ON THE ROMANS. 

them to expect escape from it, they pervert and 
despise the !^oodness and forbearance of God. 

Q,. 13. W/iat icill be the result of suck un- 
gratefvl and criminal conduct ? 

A. The consequences of such perverse and 
wicked conduct will be dreadful. Impenitent 
sinners will augment their guilt, and increase 
their punishment, or, in the Apostle's words, 
*' treasure up lorath against the day of icrathP 

Ql. 14. What is the fifth j)rinciiile ? v. 6. 

A. " God will render unto every mail ac- 
cording to his deeds P 

Gl. 15. Does the Apostle mean by the deeds of 
men, only their external actions ? 

A. By no means. The quality of actions is 
determined by the motive from which they take 
their rise. See 1 Cor. 13, 1 — 3. 

Q,. 16. Who tvill obtain eternal life ? v. 7. 

A. They ''toho seek for glory, honour, and 
immortality,^'' and persevere in well doing. 

Q,. 17. On lohom tvill be inflicted "indigna- 
tion and wrath v. 8. 

A. On " them that are contentious and do 
not obey the truth, but obey unrighteousness.^^ 

d. 18. Who are meant by the contentious ? 

A. All who contend against the doctrines 
and precepts of divine revelation, or rebel 
against the dispensations of divine providence. 

Q. 19. Can any man obey the truth, unless 
he believe in Christ ? 

A. Certainly not ; for Christ and him cruei- 



20 



QUESTIONS 



fcHAP. II. 



fied is the sum and substance of the gospel, and 
faith in him is the great duty incumbent on 
those who hear the gospel. " This is his com- 
mandment. That ive should believe in the name 
of his son Jesus Chi'istJ^ 1 John iii, 23. 

Q.. 21. Will Jew and Gentile, Christian 
and Heathen, he judged, impartialli/, according 
to their icorks ? v. 11. 

A. Undoubtedly ; for God is no respecter of 
persons. 

d. 21. Hotv is the phrase, "there is no re- 
spect of persons with God," to be understood ? 

A. God is a sovereign, and he has a perfect 
right to do with his own as he wills. 

If he give health to one man, and visit another with 
sickness ; if he send his gosiiel to one nation and with- 
hold it from another ; if he convert a profligate sinner, 
while he leaves his moral and amiable neighbour under 
the influence of a proud unbelieving spirit; none have a 
right to complain ; he treats no man unjustly. 

Q. 22. What then is meajit by the phrase 1 
A. It means that God will, in the day of 
judgment, deal with every man according to his 
works, without any undue regard to his exter- 
nal circumstances. 

He will not save a Jew merely because he is a Jew, 
nor will he punish a Gentile, merely because he is a Gen- 
tile. He will punish an unbelieving Christian, as well 
as a wicked heathen; he will deliver up to misery pagan 
transgressors, not because they know not the gospel, but 
because they sin against the light of nature ; and ne will 
save " every one that fears him and worketh righteous- 



LESS, v.] 0\ THE ROMANS. 21 

ne;*s," wherever he may live, and to whatever nation he 
may belong. Acts x., 34, 35. 



Q. 23. Hoiv are we to ^mdcrstand the \2t7i 
V. '{ Are any destitute of all laic 1 

A. The Apostle means, that, ahhough Gen- 
tiles have not been instructed in their duties by 
divine revelation, yet they have some knov^ledge 
of the will of God. 

The great principles of moral obligation are inscribed 
on their hearts, by the finger of their Creator; and this 
is proved; by the workings of their conscience, which 
approves their conduct, when they do right; and con- 
demns them, when they do wrong. See vs. 14, 15. 

Q. 24. WiU God condemn any loitliout re- 
gard to law 7 

A. By no means; the Apostle means that 
the sentence of condemnation, that will be pass- 
ed on the Gentiles in the day of judgment, will 
be regulated, not by the written law of the Jews, 
but by the law of nature ; they will perish 
without the application of the former, but not 
without the application of the latter. 

Q. 25. Hoiv is the l^th v. to he connected ? 

A. With the 12th v. ; from which it is sepa- 
rate by vs. 13 — 15, inserted between them, by a 



22 



QUESTIONS 



[CKAP. II. 



parenthesis, and designed to expkin and estab- 
lish the truth asserted in the 1 2th v. 

Q. 26. W/^at secrets of men 2vill God judge 1 

A. The secret transactions which they have 
carefully concealed from the eyes of others, and 
all the secrets of their hearts. 

Q. 27. Who icin he the Judge 1 

A. Jesus Christ. See Acts xvii, 31. 

Q. 2S. What is tlie meaning of the j)h.rase^ 
" according to my gospel ?" 

A. We are not to understand by it, that all 
mankind will be judged by the gospel ; bnt that 
the gospel tells us there will be a day of judg- 
ment, and teaches us the principles that will 
govern the proceedings of that eventful day, and 
who will be the judge. 

Q. 29. What remark is to he made in regard 
tothellthx,? 

A. There the Apostle begins to apply the 
principles he had laid down to the case of the 
Jews, and addresses them expressly. 

Q. 30. Of what did the Jews hoast 1 

A. They boasted of their knowledge, of their 
privileges, and of their relation to God. vs. 17- 
20. 

Q. 31. Did they act ifj) to their iirivileges ? 
A. They did not. 

Instead of acting up to their privileges, by keeping the 
law, they shamefully violated it, and committed gross 
gins, which they condemned in the Gentiles. So far 
from honouring God, in the siew of the Gentile nation* 



LK5S. v.] 



ON TH£- ROMANS. 



23 



anion:: whom they liv^'d, they dishonoured him in their 
eves, bv their immoral and profligate conduct. See vs. 

Q. 32. What was cii'cuyiiciston 1 

A. Circumcision was a visible sign applied 
to the Jews ; as a seal of the covenant made 
with Abraham and his descendants, to confirm 
the promises of the covenant, and to impose on 
them the duties growing out of the covenant 
relation thev sustained to God, Gen. xvii, 
9—14. 

Q. 33. Who derived profit from circumci- 
sion ? 

A. The Jews relied on their circumcision, 
and absurdly imagined it secured to them the 
divine favour, while they were neglecting the 
duties which it imposed. But this was a danger- 
ous error. By disregarding the duties of the 
covenant, they deprived themselves of its bene- 
fits, and rendered circumcision of no avail. 

Q. 34. What tvcre the duties of the cove- 
nant 1 

A. The command of God to Abraham was 
this : ** Walk thou before me, and be thou per- 
f'eciP Gen. xvii, 1. It was the duty of every 
circumcised Jew to keep the law, and to trust in 
the mercy of God for salvation, through the 
promised Messiah, as Abraham did. ch. iv, 1-5. 

Ql. 35. What is meant by the uncircumci- 
sion in v. 26 ? 

A. The Apostle means uncircumcised per- 
sons ? 



24 



QUESTIONS 



[chap. II. 



Q.. 36. Suppose an luicircumcised person- 
had kept the laic, would, he have been rejected 
of God for the want of this outward sign? 
V. 26. 

A. The Apostle tells us his uncircumcision 
would have been counted for circumcision ; 
that is, such a Gentile would have been treated 
as if he had been a circumcised Jew. 

d. 37. How is the 27th v. to be understood I 

A. By ''uncircumcision which is by naiure^'^ 
the sacred writer means a person who, being a 
Gentile, was not entitled by his birth to circum- 
cision ; and he asserts that if such a person 
were to fulfil the law, he would condemn the 
Jew, who, notwithstanding his superior advan- 
tages and enjo^Tnent of the light of divine reve- 
lation, violated the law of God, and broke the 
covenant which he wore in his flesh. 

Qi. 38. What distinction is made in vs. 28,- 
and 29? 

A. The Apostle distinguishes between a Jew 
who is one outwardly, that is, by birth ; and, a 
Jew, who is one inwardly, that is, who, by the 
grace of God, is what a person, enjoying the 
privileges and the honour of God's covenant 
people, ought to be, obedient to his holy law. 
He distinguishes too between circumcision ia 
the flesh and circumcision of the heart. 

A Jew renewed and sanctified, holy and devout, cir-^ 
cumcised in his heart, by the Spirit, fulfils the obligations 
of the covenant, and acts up to the import of its seaL 



M5SS VI.] 



ON THE ROMANS. 



25 



which he wears in his flesh. Such a Jew, however re- 
garded by men, who look on the outward appearances, 
shall be approved and honored by God. 

Gl. 39. What may we, learn from this chaj}- 
ter 1 

A. We may learn from it that we must not 
depend on our external privileges, but endea- 
vour carefully and diligently to improve them, 
to the great purposes for which they are given. 
Unless we repent and believe we cannot be 
saved. Without repentance and faith, privi- 
leges will only serve to bring upon us the heavier 
punishment. Neither descent from pious pa- 
rents, nor baptism, nor pious education, nor up- 
right and amiable deportment, nor profession of 
religion, nor the praise of men, nor all united, 
can avail to secure the approbation of God and 
the salvation of our souls. If we remain desti- 
tute of regenerating grace, and do not put our 
trust in the merits of our Redeemer, we must 
perish. 



GHAP. III. 

ILLUSTRATION OF THE FIRST REASON CONTINUED. "-NI^ 
CESSITY OF THE GOSPEL. 

Q. 1. What do you find in vs. 1^ — 4. 
A. Several objections answered, 
3 



26 



QUESTIONS [chap. III. 



Q,. 2. What is the first objection ? v. 1. 

A. The first objection is this, that if the pre- 
ceding doctrine be true, the Jews had no ad- 
vantage over the Gentiles. 

Q. 3. How is the objection answer edl v. 2. 

A. The Apostle asserts that they had many 
advantages, but specifies as the chief, that they 
were entrusted with the oracles of God. 

The Jews had been selected by God as his peculiar 
people. Among them he had estabhshed his worship ; 
to them he had sent his prophets to instruct them ; and 
to them were committed his inspired Scriptures; which 
taught them his will, contained many invaluable promises, 
and showed them the way of salvation, through the 
promised Messiah. These w ere great advantages, and 
rendered their condition far superior to that of the unin- 
structed Gentiles. 

Q. 4. What is the second objection 1 v. 3. 

A. The second objection is founded on the 
fact, that many of the Jews did not believe ; and 
hence an inference is drawn that the promises 
of God fail of being accomplished. 

Q. 5. How is the objection answei'ed ? 

A. The Apostle affirms the truth and faith- 
fulness of God in the strongest manner. 

The promises of God are faithful and will be accom- 
pUshed. His covenant had been established with thou- 
sands in every age among the descendants of Abraham 
in past generations ; and now, although the Jewish peo- 
ple rejected the counsel of God against themselves, yet 
the covenant was established with multitudes of Gentile 
Christians, who by faith in Christ became the spiritual 
seed of the great Patriarch ; and hereafter the Jews them- 



LESS. VI.] ON THE ROMANS. 



27 



selves will turn unto the Lord, and be reinstated in the 
enjoyment of covenant privileges; so all Israel will be 
saved. 

Q. 6. What should he held as a Jirst princi' 
2)le 1 V. 4. 

A. The truth and faithfulness of God should 
be held as a first principle. 

Men may prove treacherous, and utterly disappoint 
our expectations; but God is true, he can never deceive 
or disappoint those who rely on his promises. His w^ord 
is a rock, which cannot be overthown; and, like the 
mountains around Jerusalem, is an impregnable defence 
to those who confide in it. 

Q. 7. Wlio has testified to the truth of 
God 2 V. 4. 

A. David, whom Paul quotes, confessed and 
recorded his sins, to justify God in the calami- 
ties that might be brought on his family ; and 
that his case might stand as an example, to 
prove that God would certainly gain the victory 
in every contest in which sinful men should 
dare to engage. 

Q. 8. What is the third ohjection ? v. 5. 

A. As the unrighteousness of the Jews com- 
mended the righteousness of God, and showed 
the necessity of the method of justifying sinners, 
revealed in the Scriptures, it would be unjust in 
him to punish them for offences that brought 
glory to him. 

Q. 9. How is this ohjection answered 1 v. 6. 

A. The Apostle expresses his abhorrence of 



28 



QUESTIONS [chap. III. 



the insinuation, and refers to the fact that God 
is the Judge of the world, as a sufficient answer. 
" Shall not the Judge of all do right P 

He can do no wrong. What he does must be right. 
If he punish an offence, it is certain itdeserv^es to be pun- 
ished. Were it not so, he would be unquaUfied to gov- 
ern and judge the world. 

Q. 10. Is the same objection further pressed 
in the Itk v. ? 

A. It is ; and there the contentious Jew goes 
on to say, if the truth of God is illustrated and 
shines with greater brightness, through my lie, 
how can I be justly punished for it % and in- 
sinuates, what some asserted the Apostles really 
taught, the correct conclusion from their doc- 
trine, was the maxim, " Let us do evil, that good 
may comeP 

Q. 11. What reply does the sacred writer 
give ? V. S. 

A. It is short. He repels the assertion as a 
foul slander on himself and his fellow Apostles ] 
and affirms the damnation of all who advocate 
such a maxim, and of all who act on it, to be 
just. 

Q. 12 Can the fact that God for sees all sins ^ 
and knows how to overrule them for his own 
glory, diminish the guilt of transgressors 1 

A. It cannot lessen the guilt of sin, in the 
smallest degree ; for nothing is further from the 
sinner's intention than the glory of God. 

While he is violating the divine law, he is grati* 



LESS. VI.] 



ON THE ROMANS. 



29 



fying his wicked passions, and, as far as he can, is dis- 
honouring God. The Jews were prompted by their 
love of worldly power, and honour, and other evil 
motives, when they crucified the Redeemer. Infinite 
wisdom and mercy designed that awful event for the sal- 
vation of the world. It was pregnant with unutterable 
blessings to mankind; yet the sin of the Jews was of un- 
paralleled guilt, and brought orrthem and on their children 
ages of misery and w^o. 

Qi. 13. What is the meaning of the question 
in the ^th verse, "What then'? are we better 
than they?" 

A. The Apostle had just spoken of the ad- 
vantages of the Jews, and the question is found- 
ed on the advantages possessed by that favoured 
people. He says, " we have been greatly dis- 
tinguished above all people ; God has taken us 
into covenant with himself, and impressed on 
our flesh the seal of his covenant ; he has com- 
mitted to us his inspired, oracles and given us 
many and great promises : ayid are we not bet- 
ter than Gentiles to ivhom he has denied these 
privileges ? Have we not a better opportunity 
of being justified by our good conduct V 

Q. 14. What ansioer is given to this ques- 
tion! v. 9. 

A. The Apostle replies, " 'No, in no xciseP 
It is as impossible for us Jews, with all our su- 
perior advantages, to be justified by our own do- 
ings, as it is for the less favoured Gentiles ; for, 
by our previous discussion, the sinful state both 
of Jews and Gentiles has been proved. All are 



30 



QUESTIONS [chap. III. 



sinners, and, of course, it follows, that all are un- 
der condemnation. 

Q. 15. What is the design of the quotations 
contained in verses 10 — 18. 

A. Those quotations taken from the Jewish 
scriptures, the Old Testament, are intended as 
a further confirmation of the truth already estab- 
lished by Paul, the universal depravity of 
mankind. 

Q. 16. But do they attest this deplorable 
fact ? 

A, They do ; for it is manifest from the con- 
nexion of the first quotation, in the 1 4th Psalm, 
from which it is taken, that the judgment pro- 
nounced respects all men : " The Lord looked 
down from heaven upon the children of men, to 
see if there were any that did understand and 
seek God.^^ Mark the survey ; it is universal, 
over all mankind. The judgment pronounced 
is of equal extent. What is it % " They are 
all gone aside, they are altogether become filthy : 
there is none that doeth good ; no, not oneP 

Q. 17. Bict will the other quotations apply to 
all men 1 JWay it be said of all men, Whose 
mouth is full of cursing and bitterness : Their 
feet is swift to shed blood ?" 

A. These passages characterized multitudes 
among that highly favoured people, the Jews ; 
they show what human nature is, when left to 
its own evil propensities, and what all men 
would have been^ if God had not laid upon their 



LESS. VI.] 



ON THE ROMANS. 



31 



native depravity the restraints of his providenc.e 
and of his grace. 

Many among the Jews were, and multitudes among 
Christian nations, have been lovely patterns of piety 
and benevolence. But for their characters they were in- 
debted, not to the promptings of their natural disposi- 
tions, but to the sovereign and renewing grace of God. 
Had they been given up to their natural depravity, they 
would have been among the vilest of their species. 

Q. 18. What meaning is to he assigned to 
the term law^ in the 19th verse ? 
A. It means the moral law. 

As these quotations mark the moral character of men, 
and as this character can be ascertained only by the appli- 
cation of the moral law, as the rule of judgment ; it seems 
proper to regard the term as designating the moral law, 
whether written on the heart, or written in the scriptures. 
The quotations are to be considered as the language of 
the law, pronouncing its judgment on all who are under 
the law ; and especially on the Jews, who had been fa- 
voured with God's revealed will. Thus every mouth is 
stopped, and all the world becomes guilty before God. 

Q. 19. What conclusion does the apostle 
draw from his preceding reasoning! v. 20. 

A. Having proved, by his preceding train of 
argument, that Jews, as well as Gentiles, were 
in a very sinful state, and consequently under 
*' the wrath of God^ which " is revealed from 
heaven against all ungodliness and unrighte- 
ousness of men;'^^ the Apostle draws this, as the 
legitimate conclusion, " that by the deeds of the 
law there shall no flesh be justified^ in his 
sight. 



32 



QUESTIONS 



[chap. III. 



Q. 20. What is meanthytlie loord "flesh/' in 
tlie 20th verse? 

A. It signifies man : no man " shall be justi- 
fied in his sight J' 

Q. 21. What additional proof does the sa- 
cred writer suhjoin^ to show that, hy the deeds of 
the law, no man can he justified ? 

A. The Apostle subjoins this irresistible rea- 
son, "/or hy the law is the knowledge of sin^ 
The law which convinces men that they are 
sinners, guilty before God, and under his curse, 
certainly cannot, on the footing of their own 
doings, justify them, that is, pronounce them 
just ; or, in other words, affirm what is mani- 
festly false in fact, that they have fulfilled all its 
requirements. 

Q. 22. What practical lesson may loe learn 
from the preceding portion of this epistle 1 

A. A lesson of deep humiliation may be 
learnt from it. Human nature has lost its ori- 
ginal dignity, lost the image of God with which 
it was once adorned. Man is now fallen and 
degraded. He wears the image of Satan. What 
a mournful picture of our species is drawn in 
these chapters ! a picture as true, as it is mourn- 
ful ! for it was drawn by the pencil of inspira- 
tion. Let us be deeply humbled before God, 
and never indulge the proud and delusive idea 
of being justified by our own righteousness. 
Let us take to ourselves our true character as 
sinners ; and, acknowledging our guilt and ill 



LESS. VII.] ON THE ROMANS. 33 

desert, let us with penitence and in faith, earn- 
estly implore forgiving mercy, through Jesus 
Christ, our Lord. 



VII. 

CHAP. III. V. 21-31. 

ILLUSTRATION OF THE SECOND REASON. — NATURE OF THE 
GOSPEL. 

Q. 1. On what does the Apostle now enter 7 
A. The Apostle, having finished the illustration and 
confirmation of the third reason, now begins the illustra- 
tion and confirmation of his second reason, why he was 
not ashamed of the gospel. He had proved the deplora- 
ble state of all mankind by nature ; he had clearly evinced 
that both Jews and Gentiles stood convicted, by the law, 
as sinners ; and he had subverted every hope of obtain- 
ing justification and life, by personal obedience to the 
law. Thus he had conclusively shown the necessity of 
some other method of justification ; and, the way being 
prepared, he proceeds to exhibit that wonderful plan 
which infinite wisdom and mercy had devised for making 
.sinners just before a pure and holy God. But now the 
righteousness of God without the law is manifested, be- 
ing witnessed by the law and the prophets : even the 
righteousness of God which is by faith of Jesus Christ 
unto all and upon all them that believe." 

Q. 2. What is meant hy the righteousness 
of God/* in the 2\st verse 1 



84 



QUESTIONS [chap. III. 



A. It means the righteousness of Christ, by 
which sinners are justified. 

This phrase occurred before in chap, i, 37 ; it was ex- 
plained, as signifying that righteousness of Christ by 
Avhich t)ehevers are justified ; and reference was had to 
this verse and the following, as clearly determining the 
meaning of the inspired writer. They do, we think^ 
plainly fix the signification of the phrase ; for the righte- 
ousness spoken of is characterized in such a w ay that its 
meaning cannot be easily mistaken. It is not only de- 
nominated the righteousness of God, but described as 
the righteousness of God icithout the law ; as witnessed 
by the law and the prophets; as the righteousness of 
God, which is hy faith of Jesus Christ; as the righteous^- 
ness of God which is imto all and upon all them that be- 
lieve ; as covering them as with a robe ; as beiiig necessa- 
ry alike to all, for this reason that all have sinned, and 
come short of the glory of God ;" and as the ground of 
our justification. See v. 24. Now, what righteousness 
can this be, thus characterized, but the righteousness of 
the Lord Jesus Christ, which is unto all and upon all," 
that is, imputed to all them that beUeve 

Q. 3. What is meant hy the wards " without 
the law," in the 21st verse ? 

A. They are rightly connected with the 
righteousness of God, to show that the Apostle 
means a righteousness not constituted by the 



^ By imputed righteousness and imputed sin, we do not 
mean a transfer of character or actions ; which is absurd : 
but only that the guilt of our sins was so charged to 
Christ that he had to endure their punishment ; and that 
his righteousness is so set to our account, that we receive 
the benefits of it, and are esteemed and treated as if we 
were righteous. 



LESS. VII.] ON THE ROMANS. 



35 



works of the law, by the personal obedience of 
sinners ; but the righteousness of Christ, formed 
by his active and passive obedience, and freely 
given to believers, exclusive of any merit on 
their part. 

Q. 4. What is the import of the concluding 
clause, in verse 22, *' for there is no difference 

A. It is intended to confirm what was said 
before of this righteousness, that it " is unto all 
and ufon all them that believe;'''' to show that 
it is equally needed by Jew and Gentile ; be- 
cause all are sinners, and therefore none of our 
race can be justified and saved, except by this 
righteousness. 

Q. 5. What is the meaning of the words , in 
verse 23, Come short of the glory of God?" 

A. They may mean that all have failed to bring 
to God that glory which is due to him, as our 
Creator and LaAvgiver ; but perhaps they may 
rather be understood as signifying that they 
have failed to obtain the glory which God had 
promised as the reward of perfect obedience. 

The words "glory of God,^^ have manifestly this im- 
port in chap v, 2; with this difference, that in this latter 
place, it is glory bestowed, not on merit, but of grace. 

Q. 6. Might not the clauses, " for there is no 
difference . for all have sinned and come short 
of the glory of God he read to advantage^ 
as forming a parenthesis ? 

A. Were they placed in a parenthesis, the 
reading would be accompanied with this ad van- 



36 



QUESTIONS 



[chap. III. 



tage, that the connexion of the 24th verse with 
the words ''all thevi that helieve,^^ in verse 22^ 
would appear more conspicuously. 

This arrangement would correspond with the Apostle's 
manner of writing. 

Q. 7. What great truth is asserted in the 
2ith verse? 

A. The sacred writer asserts the important 
truth, that the justification of believing sinners 
is entirely gratuitous. 

The Apostle affirms, first, that they are justified "/ree- 
ly that is, without regard to personal merit in them;: 
secondly that they are justified his (God's) grace 
and, thirdly, that they are justified through the redemption 
that is in Christ Jesus. 

Q. 8. What is the meaning of the word re- 
demption 

A. Its proper meaning, is deliverance by the 
P'ayment of a ransom-price ; and this is its 
meaning here. 

Christ redeemed his people, by paying an infinite 
price. The Son of man came not to be ministered un- 
to, but to minister, and to give liis life a ransom for (in 
the place of) many." Mat. xx, 28. For as much as 
ye know that ye were not redeemed with corruptible 
things, as silver and gold, from your vain: eonversatioB- 
received by tradition from your fathers ; but with the 
•precious blood of Christ, as of a lamb without blemish and 
without spot." 1 Peter i, 18, 19. ^' For ye are bought 
with a price; therefore, glorify God in your body, and 
in your spirit, w^hich are God's." 1 Cor. vi, 20. 

Q. 9. Hoiv may the 25th ajid 26th verses be 
regarded ?. 



LESS. VII.] ON THE ROMANS. 



37 



A. Tliey may be regarded as an amplification 
of the ground of our justification, noticed in the 
preceding verse. In the 24th verse he just 
stated the meritorious cause of justification ; but 
in the 25th and 26th verses, he explains it more 
at large, in connexion with its end. 

Q. 10. What ideas are stated in these 
verses ? 

A. Several ideas are presented. 
Q. 11. What is the first 1 
A. The first idea is, that Jesus Christ is a j)ro- 
fitiation. 

Q. 12. What is the import of the original ? 

A. Not that Christ is a mercy-seat, but rather,, 
that he is propitiatory sacrifice. 

Q. 13. What is the second truth ? 

A. The second truth is, that Christ is a propi- 
tiatory sacrifice, through faith in his hlood. His 
sacrifice can procure reconciliation only to those 
who believe. 

Q. 14. Why is the efficacy of Christ's sacri- 
fice attributed to his blood ? 

A. The efficacy of the sacrifices under the 
law depended on the shedding of the blood of the 
victim. See Lev. xvii, 1 1 ; Heb. ix, 22. So the 
efficacy of the Redeemer's sacrifice is attributed 
to his blood ; not to exclude his other sufferings, 
for they were all necessary and propitiatory. 
When his blood was shed, and he expired on the 
cross, his sacrifice was finished ; and, on this ac- 
count, its efficacy is, with propriety, ascribed to 
4 



38 



dUESTIONS [CHAF. IIP. 



his blood, the shedding of which completed his 
sufferings and finished his sacrifice. 

Q. 15. What is the third idea? 

A. The third is, that God has set forth Christ ; 
that is, exhibited him to public view, as a propi- 
tiatory SACRIFICE. 

Q. 1 6. How was this done ? 

A. It was done, when the Redeemer hung 
upon the cross, a spectacle to men and to angels ; 
it was done by the preaching of the Apostles, who 
every where published the wonderful story of 
" Christ and him cru€ified it is done in the 
saered Scriptures, in which are recorded the life 
and death of the Son of God ; and it is done in 
the preaching of the gospel by the ministry. 

Q,. 17. What is the fourth idea? 

A. The fourth is the end of this amazing 
transaction. It was to declare his righteous- 
ness for the remission of sins that are past, 
through the forbearance of GodP 

Ql. 18. What is meant hy the words **his 
righteousnes," in v. 25 and 26? 

A. The righteousness of Christ by which 
sinners are justified. 

If the same signification be assigned to these words, 
that has been assigned all along to the corresponding 
phrase, ''the righteousness of God;" it will give a good 
meaning to these verses, and accord well with the scope 
and design of the Apostle. His aim throughout this 
epistle is, to exhibit the glorious righteousness which 
God has provided for the justification of sinners ; and,, 
therefore, the prevalent signification of the phrase should 
not be relinquished without a cogent reason. 



LESS, VIII.] ON THE ROMANS. 



39 



liESSOx viir. 

d. 19. What is the meaning of the clause 
*' for the remission of sins that are past," through 
the forbearance of God? 

A. It refers to the sins of ancient believers, 
which by God's mercy were not punished, but 
forgiven. 

Before the advent of Christ, and before the offering of 
iiis propitiatory sacrifice, God had, in anticipation of this 
appointed transaction, exercised patience and forbear- 
ance, in his deahngs with our race ; and had actually re- 
mitted the sins of believers among the descendants of 
Abraham, as well as the sins of believers who lived be- 
fore that patriarch ; but the ground of his conduct had 
not been fully revealed, and consequently was not dis- 
tinctly known. When Christ came, and suffered, and 
died, and wrought out his finished and glorious righte- 
ousness, then it became apparent that the conduct of God 
had been consistent with the honour of his moral govern- 
ment and the claims of his justice. Sins past," there- 
fore, means the sins of ancient beUevers from the begin- 
ning of the world. The correctness of this interpreta- 
tijon is confirmed by what is said in the epistle to the 
Hebr-ews, And for this cause he is the Mediator of the 
jV^w Testament, that by means of death for the redemp- 
tion of the transgressions that were under the first testa- 
ment, they which are called might receive the promise of 
eternal inheritance." Heb. ix, 15. 

a. 20. What is the fifth idea ? 

A. The fifth idea presented in these verses is 
another view of the end, for which God declares 
or exhibits his righteousness, ''at thistime^^ under 



40 



QUESTIONS [chap. III. 



the new dispensation ; namely, " that he might 
be jusf^ or appear just, " oMd^ the justifier of him 
which helieveth in JesusP 

Qi. 21. Is this end accomplished by this ex- 
hibition ? 

A. Certainly it is. 

When the righteousness of Jesus Christ is duly con- 
sidered ; when we reflect that he rendered an ample sa- 
tisfaction to divine justice for sin, and by his perfect obe- 
dience unto death magnified the law and made it ho- 
nourable, having fulfilled all its requirements; when 
we consider that this spotless, this glorious robe of righte- 
ousness is thrown around and over all who believe ; and 
that they appear before God, as Paul v/ished to appear, 
not having their own righteousness, which is of the 
law, but that which is through the faith of Christ, the 
righteousness which is of God by faith Phil, iii, 9 ; can 
we entertain a doubt that God is just, when he pardons 
sins thus atoned for, and receives to his favour and enti- 
tles to eternal life, all who are by faith invested with this 
immaculate robe of righteousness ? 

Q.. 22. Was this method of justification un- 
knoion before the coming of Christ ? 

A. Believers under the former dispensations 
lived indeed in comparative ignorance, and could 
not see what w^e see, nor hear what we have 
heard of the wonders of divine grace ; but they 
were not entirely ignorant of the scheme of re- 
demption by the promised Messiah. 

In V. 21 we are told that the righteousness of God 
without the law,'* w^as witnessed by the law and the 
prophets." The law, by its types and sacrifices and 
ceremonies, shadowed forth ; and the prophets, by their 
predictions and promises, spake of the person, and work, 



LESS. VIII.] ON THE ROMANS. 



41 



and righteousness of the Redeemer. To him," says 
Peter, ''give all the prophets witness, that through his 
name whosoever beheveth in him shall receive remission 
of sins." Acts x, 43. " Ought not Christ," said the 
Redeemer himself to two of his disciples, " to have suf- 
fered these things, and to enter into his glory ? And be- 
ginning at Moses and all the prophets, he expounded 
unto them, in all the Scriptures, the things concerning 
himself." Luke xxiv, 26, 27. 

Q. 23. If Jesus Christ purchased 02ir salva- 
tion, paid to divine justice the price required 
for the forgiveness of our sins, and wrought the 
righteousness by which we are justified ; how is 
justification of free grace? 

A. To Christ himself the salvation of all for 
whom he died is matter of debt : " He shall see 
of the travail of his soul, and shall be satisfied^ 
But to us salvation is wholly of grace ; because 
we contribute to it nothing in a way of merit. 
We are justified as ungodly sinners ; deserving 
nothing but indignation and wrath. In this 
character we appear when God pronounces our 
justification. 

Ql. 24. Does the mediation aiid work of 
Christ diminish at all the grace displayed in 
our justification ? 

A. Not at all ; they enhance the grace of 
God in the highest degree. " God so loved the 
world, that he gave his only begotten Son, that 
whosoever believeth in him should not perish, but 
have everlasting lifeP John iii, 16. " God com- 
mendeih his love toward us, in thai while we were 
4* 



42 



QUESTIONS 



[chap. Ill 



yet sinners, Christ died for us''^ Chap, v,- 8. 
See 1 John iii, .9. 

A higher demonstration of divine love than the gift of 
God's Son to die for sinners, could not possibly be given. 
The infinite riches of divine grace are gloriously exhibited - 
in this amazing scheme of redemption. Grace reigns in 
every part of it ; in its contrivance, in its execution, in 
its developement, in its apphcation, and in its consumma- 
tion. 

Qi. 25. Does this method of justification take 
away every grov/nd of hoasting from believers? 

A. This method of justification by free grace, 
or by the gospel, called by the Apostle in the 
27th V. ''the latv of faith,'' ^ which requires not 
works, but only faith ; that is, a thankful ac- 
ceptance of purchased and offered blessings : 
places all men on the same level, strips them of 
every claim of their ovm to divine favour, and 
m.akes every believer an infinite debtor to sove- 
reign mercy. 

Had justification been attainable, v^holly, or in part, by 
the law of works, by personal obedience, ground would 
have been left for boasting. But all ground for boasting, 
either before God, or before man, is removed by this 
perfectly gratuitous way of salvation, through faith in 
Christ. 

€1. 26. What is the conclusion of the inspired 
writer, in the 27th v. fro^n all his preceding rea- 
soning ? 

A. His conclusion is this: ''that a man 
is justified by faith, without the deeds of the 
law:' 



LESS. VIII.] ON THE ROMANS. 



43 



His conclusion rests on two grounds : first, all men 
are sinners, under the curse of the law, and utterly un- 
able to deliver themselves from guilt and misery ; se- 
condly, the method of justification which God proposes 
through the righteousness of Christ, is so perfectly gra- 
mitous, that it admits of no claim of merit on the sinner's 
part. It is all grace. 

Qi. 27. For whom was this plan of salvation 
revealed ? 

A. For the benefit of sinners of all nations. 
All who will come, may come, " and take the 
water of life freely P Rev. xxii, 17. 

God is the God of Gentiles, as well as of the Jews. 
The method of justification proposed to all is one and 
the same. The gospel utters the same language in the 
Jewish synagogue that it utters in the marketplaces; it 
proclaims the same command and the same promise to 
all : Believe on the Lord Jesus Christ, and thou shalt 
be saved." Acts xvi, 31. 

Q. 28. What objection does the sacred writer 
answer in the ^Ist verse ? 

A. The objection is, that faith makes void 
the law. 

The gospel teaches us that God justifies believing sin- 
ners, without any regard to their works. To this gra- 
tuitous plan of salvation it is commonly objected, that it 
is subversive of the moral law : for if we can be saved by 
the righteousness of Christ, where, it is asked, is the ne- 
cessity or use of our personal obedience ? Such was 
the objection urged against the Apostle's doctrine. 

Gl. 29. Is there any ground for this objection 
to the gosfel flan of salvation 1 
A. The objection is groundless ; for to use 



44 



QUESTIONS 



[chap. Ill, 



the language of Paul, instead of making " void 
the laio through faith, we establish the lawP 

The necessity of a gratuitous method of justification, 
through the finished righteousness of Christ, grew out 
of the excellence, purity, and strictness of the divine 
law. JF'or," says Paul in Gal. iii, 21 ; " if there Jiad been 
a late given, that could have given life, verily, righteousness 
shoidd have been by the law.^^ But the law of God w^as so 
extensive in its requirements, and so severe in its penal- 
ty, that fallen man had become utterly unable to satisfy 
the one, or to fulfil the other ; so that it was impos- 
sible for a sinner to be justified by his personal obe- 
dience. In these deplorable circumstances, infinite wis- 
dom devised a way by which a believing sinner can be 
justified consistently with the honour of the divine law ; 
for Christ, as the substitute of his people, endured the 
penalty, and fulfilled all the requirements of the law, for 
them. Divine justice is satisfied with the price which he 
paid for their redemption; and the law is magnified and 
made honourable by the obedience of this infinitely glori- 
ous person. Besides, it is to be remembered, that, while 
believers are set free from the obligation of yielding per- 
fect obedience as the condition of life, they are bound to 
obey the law as a ride of life ; and actually are enabled, 
by the grace of Christ, to present to God, as an offering 
of gratitude for their redemption, a sincere, affectionate, 
and growing obedience to his holy law. 

d. 30. What lesson may be derived from 
this portion of the chapter ? 

A. We are taught by it a lesson of admiration 
and of gratitude : of admiration at the infinite 
wisdom of God which could find out a plan for 
saving a lost world, so as not only, not to stain 
the honour of his moral government, or to set 
aside the demands of his holy law, but to satisfy 



LESS. IX.] THE ROMANS. 



45 



fully all demands of one, and to shed around the 
other the highest glory ; and of gratitude to 
God for his infinite love, in sending his own Son 
into the world to execute this wonderful plan, by 
his profound humiliation, his holy life, his bitter 
sufferings, and his shameful death ; so that the 
vilest of sinners may, by faith, participate in the 
unsearchable riches of his grace, and rise to the 
enjoyment of unfading and everlasting glory. 



liESSO]^" IX. 
CHAP. IV. 

ILLUSTRATION OF THE SECOND REASON CONTINUED. — NA- 
TURE OF THE GOSPEL. 

ft. 1. What is contained in tJds chapter? 

A. The Apostle confirms, by additional argu- 
ments, the two points already proved ; namely, 
that sinners are justified by grace, and that Jews 
and Gentiles are justified in the same way. 

Ql. 2. What is presented in the first verse ? 

A. The objection of a Jew to gratuitous 
justification, derived from the case of Abraham. 

Q. 3. How is the phrase, " pertaining to the 
flesh," to be connected? v. ]. 

A. It is to be connected, not with " our father 



46 



QUESTIONS 



[chap. IV, 



but with the words hath found J'^ Ambiguity 
would be removed from the verse, if it were 
rendered, as the original requires, thus : ' What 
shall we then say that Abraham our father hath 
found, as pertaining to the flesh V 

Ql. 4. What is the meaning of the j^hrase, " as 
pertaining to the flesh ?" 

A. It refers to the external advantages and 
personal obedience of Abraham. 

Q,. 5. What is the Jewish objection in this 
verse 1 

A. The objection is, that Abraham was not 
justified in the way affirmed by Paul, but by his 
works and circumcision, 

CI. 6. Did the Apostle admit the objection as 
true ? V. 2. 

A. He denied the truth of it, and proved it to 
be false from the testimony of Scripture. 

0,-7. If Abraham had been justified by 
works, what consequence would have followed 1 
V. 2. 

A. It would have followed, that Abraham 
had ground for boasting, and claiming the re^- 
ward as a debt due to his services. 

Ql. 8. Had Abraham such a claim ? v. 2. 

A. No; he had no right to boast before 
God. 

Ql. 9. What froof of this fact is offered by 
the sacred writer 1 v. 3. 

A.. The testimony of Scripture, which ^ays, 



LESS. IX.] 



ON THE ROMANS. 



47 



Abraham believed God, and it was counted un- 
to him for righteousness J'' 

Ql. 10. Whose reward is of debt ? v. 4. 

A. Were a man justified for his own obe- 
dience or works, his reward w^ould be of debt ; 
for he would receive the reward as due by pro- 
mise to his works. 

Q,. 11. What is the reward of a man who is 
justified by faith? v. 5. 

A. The reward bestowed on a believer is 
of grace ; because he does not w^ork, nor has 
he any claim to it in the way of merit. 

Q,. 12. But does not the believer do good 
works ? 

A. Every believer is enabled, by divine grace, 
to do good works ; he loves the law of God, and 
endeavours to keep all the commandments. But 
he does not rely on his own good deeds as merit- 
ing justification ; he disclaims, in this view, all 
dependance on his personal obedience, and re- 
lies entirely on the merits of Christ for justifica- 
tion. 

CI. 13. How is the believer considered by 
God, when he justifies him ? v. 5. 

A. The believer is considered by God, in the 
act of justifying him, as being, in himself, a 5m- 
ner, as " ungodly, as destitute of all personal 
righteousness. 

Q. 14. Are justification by works and justifi- 
cation by faith opposite ? vs. 4 and 5. 

A. They are entirely opposite ; the one being 



48 



QUESTIONS [CHAP. IV. 



by works, the other, without works. In the one, 
the person is considered as having kept the law ; 
but, in the other, as having broken the law. In 
the one, the reward is bestowed, by justice, as a 
debt due to services rendered ; but, in the other, 
the reward is bestowed, by grace, as an unme- 
rited favour. 

Q.. 15. Has any man ever been justified by 
icorks 1 

A. No mere man was ever justified by works ; 
because all men have been sinners, and have ut- 
terly failed in their obedience to the law. 

Q,. 16. What does the law require in order 
to justification ? 

A. The law requires, in order to justification, 
perfect and unsinning obedience to all its pre- 
cepts, through life, from its beginning to its end. 
A single failure in any particular renders the case 
hopeless, and brings the offender under the curse : 
" Cursed is every one that continueth not in all 
things which are tvritten in the book of the lata 
to do themJ^ 

Gl. 17. How is faith counted for righteous- 
ness? 

A. Not as an act ; for then we should be jus- 
tified by a work, contrary to the Apostle's doc- 
trine ; who affirms that we are '' justified by 
faith, without the deed of the law and " that 
by the deeds of the law, no flesh shall be justified 
in his sight J ^ 

QL, 18. But moyy not faiths as a work^ be ex- 



Less, x.] on thf. Romans* 



49 



cepted, and be graciously accepted l)i place of 
perfect obedience? 

A. This would prostrate the law. Besides it 
would be most unreasonable to grant to a single 
w^ork or act of obedience what was denied to 
all other good works, and a whole life of per* 
sonal obedience. 

Q,. 19. What is the true ground of a be^ 
liever^ s justification? 

A. The true ground of a believer's justifica- 
tion, is the perfect and finished righteousness of 
the Lord Jesus Christ, consisting of his active 
and passive obedience to the law of God. 



LESSON X, 

d. 20. Is this righteousness imputed to be^ 
iievers ? 

A. The righteousness of Christ ig imputed, 
reckoned, set to the account of all who believe. 
On this ground they are justified, and regarded, 
as having satisfied all the demands of the law ; 
and so entitled to pardon and to eternal life. 

Gl. 21. What texts may be cited to prove this 
truth ? 

A. A great multitude ; particularly the fol- 
lowing: Chap, iii, 21—26; v. 1. 9, 10. 19. 21 ; 
5 



50 



QUESTIONS 



[chap. IV. 



vi, 23; viii, 1—4; x, 3,4, 5—10. 1 Cor. i, 30. 
Phil, iii, 8, 9. Gal. ii, 15—21. 

Q, 22. If the righteousness of Christ is the 
true ground of a believer^ s justification, how is 
faith counted to him for righteousness ? 

A. Faith unites the soul to Christ, and thus 
gives a believer an interest in his merits, just as 
the marriage union giA^es a woman an interest in 
her husband's estate and honours. Faith is the 
hand that accepts of his offered righteousness ; 
and thus it is reckoned to the believer for righte- 
ousness ; because it secures to him the Redeemer' s 
righteousness. 

Q. 23. How may this be illustrated by a reference to hu- 
man affairs ? 

A. In estimating his wealth a man puts down, as so 
many dollars, a bond ; not because it is cash, but because 
it is really worth so much. A merchant deposites in a 
bank at Philadelphia a check upon a bank at New- York 
for one thousand dollars, and it is immediately set down 
in his book as so much cash received ; because it will 
produce so much cash. So faith is counted for righte- 
ousness ; because it secures to a believer the righteous- 
ness of Christ. I In this manner, those texts which speak 
of the righteousness and mediatorial work of Jesus Christ, 
as the spring of all saving blessings, and those which 
speak of faith as our righteousness, perfectly harmonizcr 
We are said to be justified by faith, but never, /or faith. 
But, on the other hand, the sacred Scripture denominates 
the blood of Christ the price of our redemption. 

Q. 24. Had Abraham^ s faith respect to 
Christ ? 

A. The faith of this illustrious Patriarch cer- 



LESS. X.] 



ON THE ROMANS. 



51 



tainly had respect to Jesus Christ. There is, 
and can be, but one way of justification for fallen 
men ; and this way was, from the beginning, 
taught to the church. 

It was taught by the first promise, by sacrifices, by 
types and ceremonies, predictions and promises. Be- 
sides traditional knowledge, Abraham enjoyed the light 
of particnl ir communications made to himself. The 
promise was given to him, that in him and in his seed 
should aU the families of the earth be blessed. "Your 
father Abraham," said the Redeemer, ''rejoiced to see 
my day : and he saw it, and was glad." John viii, 56. 
The Patriarch doubtless expected to obtain mercy from 
God, through that glorious one who was to descend from 
his loins, and to diffuse his blessings over all the world, 
Hence his faith '' was counted unto him for righteous- 
ness :" he, by faith embraced the righteousness of the 
coming Saviour; and it was imputed, reckoned, to him 
as his own. . v 

CI. 25. To whose tesiimony does Paul appeal 
in support of his doctrine? vs. 6, 7, and 8. 
A. To that of David. 

Ql. 26. Does David teach the same doctrine 
which Paul taught ? 

A. Yes; he teaches justification by faith, 
without works. 

d. 27. Does he describe th e blessedness of the 
man unto whom the Lord imputes righteous- 
ness loithout works ? vs. 6 — 8. 

A. Yes ; he teaches it in the following words : 
*' Blessed are they whose iniquities are forgivein, 
and whose sins are covered. Blessed is the 
man to whom the Lord will not impute 5r/i." 



52 



QUESTIONS 



[chap. IV. 



Gi. 28. What is meant by the 'phrase, " will 
not impute sin.'' 

A. It means not charging it to the sinner, so 
as to exact pmiishment ; or remitting the punish- 
ment, and forgiving the guilt of sin. 

(i. 29. Can this be done without imputing 
righteousness to the sbmer ? 

A. Sin is pardoned on the ground of the 
righteousness of Christ, imputed to the believer 
by God, and received by faith. The blessings 
of justification are inseparable, A smner can- 
not be forgiven, unless he be justified, that is pro- 
nounced righteous, and entitled to all the bless- 
ings connected with a justified state ; consequent- 
ly, when David says, " Blessed is the mo/n to 
whom the Lord will not impute sin,'^ it is in ef- 
fect saying, " Blessed is the man to lohom the 
Lord imputeth righteousness without icorksJ^ 
Such is the judgment of an inspired Apostle. 

Q. 30. What is the dxsign of the sacred 
writer in verses 9 — 17 ? 

A. His design is to confirm the second branch 
of his argument presented in the close of the 
preceding chapter, that believing Gentiles are 
justified in the same way in which Jewish be- 
lievers w^ere justified ; or, in other words, that 
the former participate with the latter in the bless- 
edness of havinof riMiteousness without works 
imputed unto them. 

Q,. 31. How does the Apostle establish this 
point f 



LESS X.] 



ON THE ROMANS. 



A. By several proofs. 

Q. 32. What is the first? v. 10. 

A. The first proof is drawn from the fact, that 
Abraham was justified by faith, before he was 
circumcised; and consequently it follows, that 
Gentiles can be justified by faith, while uncircum- 
cised ; because, if circumcision was not necessary 
to Abraham's justification, it cannot be necessary 
to the justification of Gentiles, who have the 
same precious faith as this illustrjous man had. 

Q.. 33. What is the second 'proof ? v. 11, 12. 

A. The second proof is derived from the fact, 
that Abraham received circumcision as a seal of 
the righteousness of faith, not to introduce a dif- 
ferent method of justification, but for the very pur- 
pose of constituting him father of all believers, 
whether circumcised or not ; and securing to 
them the imputation of righteousness, or gratui- 
tous justification, through the righteousness of 
Christ imputed to them. vs. 11, 12. 

Q.. 34. Did circumcision seal to Abraham 
the fact of his being a believer? v. 11. 

A. Abraham may have derived, from the re- 
ception of this rite from God, evidence of his 
faith ; but the direct design of the appointment 
was, to seal the covenant, which God had made 
wdth him, and consequently all its benefits ; of 
which the imputation of Christ's righteousness 
received by faith was chief 

d. 35. How did Abraham become the father 
of all believers v. 11, 12. 



54 



QUESTIONS 



[CIIAP. IV. 



A. He became the father of all believers, not 
merely by being* held up as a model of faith ta 
all men, but by the cGvenant in which God pro- 
mised to make him the fether of many nations ; 
which promise, the inspired writer tells us, 
means, that he should be a father to all believers, 
whether Jews or Gentiles, as well as a father ta 
all his natural descendants. 

Q. 36. What is meant by the term '* heir" in 
V. 13? 

A. An heir is one who receives an inherit- 
ance by his filial relation to the giver. Thus 
Abraham received all his blessings from God ; 
and, in the same manner, all believers obtain 
their blessings. They are the children of God ; 
and, therefore, all their blessings coming to them 
as children, constitute an inheritance. 

Ql. 37. Was it promised to Ahraham that he 
should be heir to the tvorld ? 

A. No promise, in so many words, can be 
found on record ; but the promises recorded are 
equivalent. 

In Gen. xii, 2, 3, we find this promise, " And thou 
shalt be a blessing: and I will bless them that bless thee, 
and curse him that curseth thee : and in thee shall all the 
famihes of the earth be blessed." In Gen. xv, 5, it is 
written, And he brought him forth abroad, and said, 
Look now toward heaven, and tell the stars, if thou be 
able to number them : and he said unto him, so shall thy 
seed be." And in Gen. xvii, 4 — 7, As for me, behold, 
my covenant is with thee, and thou shalt be a father of 
many nations. Neither shall thy name any more be 
called Abram, but thy name shall be Abraham; for a 



LESS. XI.] 



OX THE ROMANS, 



father of many nation.^ have I made thee. And I will 
make thee exceedhi*^ fruitful, and I will make nations of 
thee, and kings shall come out of thee. And I will esta- 
blish my covenant between me and thee, and thy seed 
after thee, in their generations, for an everlasting cove- 
nant, to be a God unto thee, and to thy seed after thee." 
Now, it has been already seen, that the seed promised to 
Abraham comprehends all believers, as well a.shis natural 
^lescendants ; and as we are assured that the meek shall 
inherit the earth;" (Ps. xxxvii, 11;) imd it is predicted 
by Daniel, (ch. vii, 27,) that " the kingdom and domi- 
nion, and the greatness of the kingdom, under the whole 
heaven, shall be given to the saints of the jieople of the 
Most High:" it follows that when this prediction shall 
be fulfilled, and rebgion shall universally prevail among 
^11 nations and in all the world, Abraham and his seed 
^vill, as heirs, possess ''the world." 



liE^SOX XI. 

CI. 38. Hoiv did Abrahavi receive this grea t 
promise 1 v. 13. 

A. This promise was received, the Apostle 
informs us, not through the law, that is, on con- 
dition of fulfilling- any law known to the Patri- 
arch, or that might be afterwards kno\^Ti to his 
seed ; but through the " righteousness of foAth 
that is, the righteousness of the Lord Jesus Christ 
imputed to him, and to all his believing seed ; by 
which he was justified, and they are justified in 
their successive generations. This finished and 



5G 



QUESTIONS 



[chap. IV. 



glorious righteousness is the ground of every gra- 
cious promise which vv as ever given to fallen man. 

Q,. 39. What does this verse prove ? v. 13. 

A. It is a further confirmation of the truth 
asserted in the 10th and 11th verses, that 
Abraham was constituted father of all believers, 
for the purpose of securing to them justification 
by faith, through the righteousness of Christ im- 
puted to them. 

Q,. 40. What is the meaning of the phrase, in 
the next (14) verse, "they which are of the 
law?" 

A. The phrase, " they which are of the laiv,'^ 
should be rendered they which are of law. It 
means those w^ho depend on their works or per- 
sonal obedience to law. 

Q,. 41. What would follow, if such ivere 
heirs ? 

A. If such were heirs : if the blessings of 
justification and other blessings connected with 
it, were obtained by works : if such were the 
method of justification, then it would follow 
that faith is made void, and cannot justify sin- 
ners ; and further, that the promise is made of 
none effect : it cannot be fulfilled ; no one can 
be saved. 

Q.. 42. Why, in that case, can none be saved, 
why can7iot the promise he fulfilled? vs. 14, 15. 

A. Because, there can be but one method of 
justification ; if justification depend on personal 
obedience to law, then the promise of receivings 



LESS. XJ ] ON THK R0MA>I:5. 



57 



righteousness by faith camiot be fulfilled ; nor 
can any be saved by their personal obedience. 

The plan is an imprcwticable one ; becau.'^e no man 
can yield perfect obeilience. The law," we are told in 
the 15th verse, '* worketh wrath it brings pnni^iiment; 
it can never pronounce a sinner, on the footing of his 
own obedience, righteouf?. If there were no law, there 
would be no transgression : but there is a law, holy and 
just ; and as this law has been violated, there are multi- 
plied transgressions to be inijjuted and punished. 

(i. 43. What is the result of the Apostle^ s 
reasoniiig in this ckaj)ier ? t. 16. 

A, The result of his reasoning is, that the 
promise is of faith, made to all who'believe. 

CI. 44. Why is the 'promise of faith ? v. 16. 

A. The Apostle states two reasons why it was 
given to faith. The first is, that the method of 
justification might be of grace, the only way in 
which sinners could be justified. The second 
reason is, that the promise^ which included justi- 
fication by faith, might be sure to all the believ- 
ing seed of Abraham, who is the common father 
of the believing Jews and Gentiles. 

Gl. 45. How did Abraham become the father 
of all believers? \\ 17. 

A. By the covenant, as has already been 
shoAvn, which God was pleased to make with 
him for that very purpose ; and the language of 
which he quotes. 

Q,. 46. Did God consider Abraham as the 
father of many nations, or of all believers, as 
soon as the covenant was inade ? 



58 



QUESTION^J 



[chap. IV. 



A. He did, and very justly, on account of his 
omniscience and omnipotence, 

God foresaw all his seed as they would, in successive 
generations, come into existence ; and he was able to 
quicken the dead body of the Patriarch, so as to give 
birth to his promised son, Isaac, and the souls of his seed 
dead in trespasses and sins. When, therefore, he spoke 
of those things which were not as though they were, he 
spake In a manner becoming his omniscience and om- 
nipotence. 

CI. 47. What is contained in vs. 18 — 21 ? 

A. A commendation of Abraham's faith. 

Qi. 48. How did the Patriarch "against 
hope believe ih hope" ? v. 18 — 20. 

A. Abraham was now about an hundred 
years old, and Sarah, his wife, far advanced in 
life ; and had he confined his views to the ordi- 
nary operations of nature, he would have con- 
cluded there was no psobability of his having a 
child, and abandoned all hope of becoming a 
father of many nations ; but knowing the power 
of God, and being fully assured he was able to 
do all his pleai&ure, he confidently believed his 
promise ; and thus, in opposition to the princi- 
ples of human calculation, he firmly indulged 
the delightful hope of becoming what God had 
promised to make him, " A father of many na- 
tionsJ^ 

Gl. 49. Hoio does faith honour God ? vs. 20, 
21. 

A. Faith credits the testimony, confides in 



LKSS. XI.] 



ON THE ROMANS. 



59 



the power, relies on the mercy, and accepts 
the gracious offers of God : and thus it honours 
him. 

Q,. 50. Does the i??iputation of righteousness 
depend on the strength of a sinner'' s faith? vs. 
20,21. 

A. Our faith in God's promise ought to be 
strong : and the stronger our faith, the more we 
honour God: but the imputation of righteous- 
ness depends on the reality, and not on the 
strength of our faith. 

Lord, I believe ; help thou mine unbehef;** (Mark 
ix, 24 ;) exclaimed the distressed parent who sought the 
aid of our Saviour. His faith w^as accepted, and his son 
was delivered ; the foul spirit was expelled. 

Ql. 51. Why was the record made that 
*' Abraham believed God, and it was imputed 
unto him for righteousness ? vs. 22, 23. 

A. For our sake, as well as for his sake. 
*' jpr?r," as Paul says, ''whatsoever things were 
written aforetime, loere written for our learn- 
ing ; that we, through patience and comfort of 
the Scriptures, might have hope.'''' Chap. xv. 4. 
The record lays down a general principle, ac- 
cording to which God will deal with sinners, 
and assures us that if we believe, it will be 
imputed unto us for righteousness.* 



* The word translated impvted, occurs, in one form 
©r other, eleven times, in this chapter ; twice it is render- 
ed by the word count; tAree times, by the word reckon; 



m 



[chap. iv\ 



Qi. 52. W//?/ did Jesus our Lord die ? v. 25. 

A. He was delivered to death for our of- 
fences, to make expiation for them. See Isaiah 
liii, 5 ; 1 Pet. ii, 24. 

Q,. 53> What connexion exists beticeeji tl^ 
resurrection of Christ, and our justification f 
V. 25. 

A. If Christ had not been raised from the 
dead, it Avould have proved his work incomplete^ 
and our sins would not have been expatiated. 
1 Cor. XV, 17. But when he was raised from 
the dead, by the glory of the Father, public evi- 
dence was given, that his work w^as finished and 
accepted as sufficient for our justification. He 
lives too to present to God the virtue of his pre- 
cious blood which he shed, and as our great 
High Priest to intercede for us in the Most 
Holy Place. Heb. ix, 23, 24. 

Qi. 54. What lesson may we learn from this 
chapter ? 

A. We may derive from it a lesson of grati- 
tude to God for admitting us, Gentiles, into his 
church; for constituting Abraham, his friend,- 
our father ; and securing to us by covenant, 
grant, the spiritual blessings that were promised 
in that gracious covenant, which he was pleased 
to establish with our illustrious father. 



and six, times, by the word impute. It might, with pro- 
priety, have been translated, in every place, by the word 
imputt. 



LESS. XII.] ON THE ROMAxNS, 



61 



i^ESs-^o:^^ XII. 

CHAP. V. 

ILLUSTRATION OF THE FIRST REASON. — EFFICACY OF THE 
GOSPEL. 

Q,. 1. What is contained in this chaiHer ? 

A. From v. 1 to 11, the Apostle begins his 
illustration of the efficacy of the gospel, by ex- 
hibiting the blessings flowing from justification 
by faith, intermingled with the grounds of 
them; and, then, from v. 12 to the end of the 
chapter, he runs a parallel between Adam and 
Christ to show, that precisely as Adam, by his 
disobedience, transmitted to all his natural pos- 
terity sin and death ; so Christ, by his obedience, 
communicates to all his people righteousness and 
life- 

Ql. 2, What is the first blessing of justifica- 
tion mentioned hy Paul ? v. 1 . 
A. Peace with God. 

Q,. 3. What produced^ a state of warfare be- 
tween God and man ? 

A. Sin produced this dreadful state. While 
man was holy and obedient, he lived in a de- 
lightful state of friendship and peace with his 
Maker ; but so soon as he had sinned he came 
under divine displeasure; and, conscious of 
guilt, he endeavoured to flee from the presence 
of God, whom he had offended, 
6 



62 



QUESTIONS [chap. V. 



Such is the condition of all men by nature ; at enmity 
with their Maker fhey oppose his will, and contend 
against him; arid He^ justly displeased with their con- 
duct, frowns upon them, frustrates their designs, and 
punishes them. 

Q,. 4. Is not this a hopeless contest ? 
^ A. It is utterly hopeless, and must, if persisted 
in, issue in the eternal ruin of the sinner. " Wo 
to him that striveth with his Maker Isaiah 
xlv, 9. 

QL. 5. How does justification produce peace 
betv^een God and the sinner ? 

A. When a sinner is justified, his sins are 
pardoned, and God is reconciled to him; and, 
grace being communicated and his heart renewed, 
his enmity is slain, and love to God prevails in 
its place. 

Q,. 6. To whom are we i7idebted for this 
peace ? 

A. We are indebted to Jesus Christ both for 
peace, and for justification its cause, v. 1 ; chap, 
iii, 24. 

Q,, 7. JVhat is tlie meaning of verse 2 1 

A. Behevers have been introduced by Jesus Christ 
into a state of gracious acceptance with God, to whom 
they have, daily, free access for worship and communion ; 
and in this blessed state of free access to the presence of 
infinite Majesty they stand. It has been secured to therri 
with all its privileges by the merits of Christ. Faith in 
him is the means of access ; and it is by the exercise of 
this faith, we are preserved in this delightful state, and 
continue to enjoy its precious privileges. Knowing that 
they enjoy such a state of acceptance with God, believers^ 
rejoice in hope of the glory of God. 



LESS. XII.] ON THE ROMANS. 



63 



Q,. 8. What is meaiit by the glory of God 
V. 2. 

A. That future state of endless blessedness, 
safety and honour, into which God has promised 
to bring his people. 

Q.. 9. Is more included in justification than 
the pardon of sins 7 vs. 1, 2. 

A. Justification includes a title to eternal life, 
as well as the remission of sins. Hence it is 
that, not only peace with God, but access into 
his presence and rejoicing in hope of the glory 
of God, follow from justification. The gift of 
God is eternal life, through Jesus Christ our 
LordP Chap, vi, 23. 

Ql. 10. What was the condition of the jprimi 
tive Christians ? 

A. They were afflicted, persecuted, deprived 
of their goods, imprisoned, tormented, broken 
on the wheel, and burnt at the stake. 

Gl. 11. Slight not the heathen urge their suf 
fering condition agoAnst the doctrine of the 
sacred ivriter, that they stood high in favour 
with God? 

A. The heathen no doubt did regard their 
sufferings as irreconcilable with the statement 
that they were children of God. 

Q,. 12. How is this objection answered by the 
Apostle ? 

A. Not by denying the fact, or attempting^ 
to conceal the painful consequences that resulted 



64 



QUESTIONS 



[chap. V. 



from a profession of Christianity in the midst of 
ignorant and wicked idolaters. 

The fact was well knoAvn. But the Apostle was not 
ashamed of his siiffermgs for Christ; nor were his fellow 
Apostles, nor their genuine converts. Is an ambitious 
man. contending for an earthly crown, ashamed of the 
hardships and perils through which he must pass to 
reach his glittering prize? And shall Christians be 
ashamed of the privations, afflictions, sufferings, and 
dangers, through which they must pass to gain a heaven- 
ly crown? Ashamed! no; '^We," says the Apostle, 

glory, in tribulation also," as well as in hope of future 
happiness, on account of its present effects on our hearts 
and hves. 

Q. 13. What are the first effects mentioned ^ 
y, 3. 

A. Tribulation worketh patience ; a sub- 
missive acquiescence in the will of God, in 
regard to all trials he may be pleased to ap- 
point. 

Q. 14. What is the second effect ? v. 4. 

A. Patience works experience. By patient 
submission to trials, Christians discover the 
grace they have received from on high : the 
strength of their faith, and the consolations God 
can impart to bear them up under them ; the 
preciousness of his promises and his faithfulness 
in fulfilling them ; and, from the various exercise 
of grace under afflictions, they obtain new evi- 
dence of a change of heart and of their interest 
in Christ. 

Q. 15. What is the tJiird effect oftvihulation ? 
V. 4. 



LESS. XII.] ON THE ROMANS. 



65 



A. Experience produces hope ; hope of being- 
the objects of the divine care and kindness — of 
being preserved in all future trials and dan- 
gers — of receiving all needful grace to sustain 
their Christian character, by walking worthy 
of their heavenly vocation — of enjoying the 
consolations of religion — and of being ad- 
mitted into heaven at last to rest from all trials 
and afflictions, temptations and sins, sickness 
and sorrow, and to live in endless peace, happi- 
ness, and glory. 

Q. 16. What does the Apostle say of the 
Christian'' s hojye T v. 5. 

A. He says, Hove maketh not ashamed ^ 

Q. 17. What does this import 1 

A. The Christian has no reason to be 
ashamed of the nature of his hope ; for it is 
worthy of being embraced by every human 
being : it is more valuable than rubies and gems 
the most costly, and a richer ornament than a 
crown of gold: nor ashamed of the grounds 
of his hope ; for it is founded on the death of 
Christ for sinners, on the love, the promises, and 
oath of God: (Heb. vi, 17 — 20; nor ashamed 
on account of the uncertainty of its being ful- 
filled; for as God is able, so it is not to be 
doubted he is willing to fulfil every expectation 
warranted by his word. The hope of the 
Christian will be more than realized. " Be- 
loved, noio are we the sons of God, and it doth 
not yet avvear what we should be : but ice know 
6* 



66 



QUESTIONS 



[chap. V. 



tliat, iclien he shall appear, we shall he like him ; 
for we shall see him as he is^ 1 John iii, 2. 

Q. 18. What present enjoyment sustains the 
Christian's hope 1 v. 5. 

A. The love of God is shed abroad in his 
heart by the Holy Ghost. 

In the economy of divine grace, it is the work of the 
blessed Spirit to apply salvation to the souls of men. 
By his enlightening and secret operations on their minds 
and heart, He gives them such views of the truth, as con- 
vinces them of the love of God to miserable sinners, and 
his readiness to be reconciled to them ; such peace and 
tranquillity of mind, and such hoh^ feelings and joy of 
heart, that they cannot doubt that God loves them, and 
that they love him. The love of God, like holy oil, is 
thus poured out by the Spirit to cheer their hearts. 

Q. 19. But is not this mere enthusiasm, mere 
delusive foeling arising from an overheated im- 
agination 1 

' A. That there is a counterfeit joy, and that, 
by the deceitful working of Satan on the imagi- 
nation, sinners may be deluded with an idea of 
being the favourites of heaven, and consequently 
rejoice in the hope of escaping the punishment 
of their sins, and of enjoying future happiness, 
is not to be denied. But counterfeit money 
proves, not that all is spurious, but that there is 
genuine coin. So this delusion of Satan proves 
the reality and excellence of the work \vhich he 
imitates. 

This divine work of the Holy Spirit is known, by its 
nature, to be true and heavenly, just as the sun is known 



LESS. XII. J 



OX THE ROMANS. 



G7 



by its own light. It is accompanied with sucli views of 
the holiness, as well as of the mercy of God, of the evil 
of sin, and of the beauties of holiness; such views of the 
excellence and loveliness of Christ, of the necessity and 
glory of his work ; and attended with such gratitude and 
love to God, such penitential feelings, such abasement 
of soul on account of sin, such earnest desires for purity 
of heart and life, such elevation above the w^orld, and de- 
votion of soul to God, as well as wdth joy of heart arising 
from a sense of his wonderful love : that the source of 
the communication is known by the icork itself. Thus 
the Holy Spirit bears witness with the spirit of Christians 
that they are the children of God ; thus he seals them 
unto the day of redemption, and is the earnest of the 
heavenly inheritance. 



IjESSOX XIII. 

Q. 20. Whatfolloivs in verses 7—10 ' 
A. The sacred writer, in those verses, for 
the confirmation of our faith, and to assure us 
that such blessings as he had stated, must follow 
from being justified, reasons on the love of God 
displayed in the death of Christ. 

Q. 21. How does he illustrate the love of 
God 1 

A. He shows how transcendent it is, infinitely 
surpassing all human love. 

The utmost effort of human love is for one man to die 
for another man, who is worthy of being thus honoured ; 



68 



QUESTIONS 



[CIIAP. V, 



but God so loved tHe world, that he gave his own Son to 
die for us ; when we were utterly unable to deliver our- 
selves from our miserable and sinful condition ; while we 
were yet sinners, going on in rebellion ; not the friends, 
but the enemies of God, and without any inclination to 
return to him. 

Q. 22. How is the 9th verse connected with the 
preceding 1 

A. The 9th verse is an inference from what 
the Apostle had said of justification and the lov^e 
of God, in giving his Son to die for sinners. How 
perfectly clear it is that God, who provided jus- 
tification at so costly a sacrifice as the death of 
his own Son, will save those who have received 
this great blessing from eternal punishment ! 

Q. 23. What is in the lOth verse ? 

A. The 10th verse contains the same idea as 
the 9th, but presented in a different view, so as to 
confirm the delightful fact, that the hope of the 
justified will certainly be realized. 

Assuredly the wonderful love of God to them, when 
in a state of eiimity, which spared not his own Son, but 
appointed the shedding of his blood to bring them into a 
state of reconciliation, will not suffer those to perish who 
are reconciled; but will certainly save them, by his Son, 
who now lives to intercede for them, by presenting the 
merit of his sacrifice before God, and to defend them 
from all their enemies. 

Q. 24, What is expressed in the 11th verse 1 
A. In that verse the inspired writer teaches 
us, that the believer in Christ is not only secure 
in his blessings and hopes ; but his relation to 



LESS. XIII. ] ON THE ROMANS. 



69 



God is such, that he may joy in God ; or, as it is 
in the original, he may boast of God as his God 
and portion, who, by covenant, has engaged to be 
his God, and to provide for him in a way di\dnely 
munificent, 

Qi. 25. To lohom are we indebted for these 
wonderful privileges and blessings ? 

A. We owe all our privileges and blessings 
to our Lord Jesus Christ ; who made the atone- 
ment for our sins, and effected, by the shedding 
of his blood, our reconciliation to God. 

Q,. 26. What folloivs in the next verse ? 

A. The Apostle begins, in the 12th verse, a 
parallel between Adam and Christ ; w^hich be- 
ing interrupted, by verses 13 — 17, w^hich are 
justly marked by a parenthesis, is resumed in 
the 18th verse, and continued to the end of the 
chapter. 

Q,. 27. Is the coriijparison one f contrast or 
of resemblance? 

A. It is a comparison by way of resem- 
hlance, 

Q. 28. How can that be proved 1 

A. It appears from the structure of the Apos= 
tie's language, but especially from the 14th v. 
where Adam is called the figure or type of him 
tliat was to come','' that is Christ, 

A type represents, in certain points of resemblance, 
its antitype. Thus the serpent hfted up by Moses in the 
wilderness, represented the hfling up of Christ on the 
ero.ss ; and the sprinkling of the blood of the Pasral 



70 



QUESTIONS [chap. 



lamb, represented the sprinkHng of the blood of" Christy 
our passover, slain for ns." 

Qt, 29. In what did the resemblance between 
Christ and Adam consist ? 

A. Not in their respective loorJcs : for they 
were not alike, but directly opposite; the one 
disobedience, the other obedience. Not in the 
effects of their respective works ; because they 
too were directly opposite ; the effects of Adam's 
disobedience being sin and death, but the effects 
of Christ's obedience, righteousness and life. 

Q.. 30. In what then consists the resem- 
blance ? 

A. In the character or relation which they, 
as public persons, sustained to those who were 
effected by their conduct, and in the mode in 
which they communicated the effects of their 
works.* 

Q. 31. What was the character of Adam? 
A. He was not only the natural, but the fub- 



* The comparison, in the parenthesis, may, at first 
view, seem to be one of contrast ; but, on a close inspec- 
tion, it is found to be one of comparison. Had the 
Apostle, in those verses, compared either the nature of 
the works of Christ and Adam, or the nature of the 
effects of their works, it would necessarily have been 
a comparison of contrast; but he only compares the 
works in respect to influence on those whom each repre- 
sented ; and, in this respect, the comparison is one of re- 
semblance, because the influence of each was alike great 
and extensive, though the influence of Chi'ist's work far 
transcends that of Adam in power. 



LESS. XIII.] ON THE ROMANS. 



71 



Zic, head of his natural posterity. He was their 
representative, who acted for them. 

d. 32. How could that be ? we were not 
living to give our consent ? 

A. Our consent was not necessary. Men, in 
human society, often represent persons, who did 
not give their consent. God had a sovereign 
right to appoint Adam, as the federal Head and 
Representative of his posterity, just as he had to 
constitute Abraham the father of many nations, 
and to authorize parents, in many things, to re- 
present and act for their infant children. 

Ql, 33. What character did Christ sustabi? 

A. He was the representative Head and Sub- 
stitute of his people. He is called the Mediator 
and the Surety of the covenant. See Heb. ix, 
15— vii, 22. 

Qi. 34. Is the word man in this verse to be 
taken in the sense assigned to it in Gen. i^ 27, 
^0 as to include Eve ? v. 12. 

A. No ; here it is expressly limited to Adam, 
of whom the sacred writer is speaking. See v. 14. 

Gl. 35. What is the signification of the term 
death? v. 12. 

A. Death signifies not merely the death of the 
body, but also the preceding penal evils, and in- 
deed the whole penalty or punisliment of sin. 

Death was threatened as the punishment of sin, Gen. 
ii, 17. In this verse, death is spoken of as the punish- 
ment of sin: "And death by sin:" and, in v. 14, the 
reign of death over mankind is urged by the inspired 



72 



QUESTIONS 



[chap. V- 



writer, as a proof that sin had been imputed before the 
time of Moses. In chap, vi, 23 ; death is expressly 
called the wages of sin; and in chap, viii, 13; death is 
threatened as the punishment of sin: ''For if ye live 
after the flesh ye shall die ;" where it certainly cannot 
signify only temporal death ; because those who live after 
the spirit die in that way. 

Q. 36. What is the meaning of the phrase^ 
*' By one man sin entered into the world Dqes 

it signify only that Adam committed the first 
sin, and that his posterity afterwards followed 
his example ; and so sin spread in the world ? 

A. This cannot be its meaning: because it 
is contrary to fact. Adam did not commit the 
first sin ; as is plainly stated in the history of 
the fall. Gen. iii, 1 — 6. And the writer of 
this epistle says in his epistle to Timothy, 
" Adam icas not deceived; but the woman, be- 
ing deceived, ivas in the transgression.^^ 

Q. 37, What, then, is its mea^iing ? 

A. Sin is personified by the Apostle in this 
chap; see v. 31 ; which shows, that he is not 
speaking of sin as limited to the person of 
Adam. 

Under the same figure he speaks of sin, in this verse, 
V. 14, and represents it as entering the world like a mo- 
narch into his kingdom. This interpretation is confirm- 
ed by the closing clause of the verse : for that all have 
sinned ;" and by the first clause of the 19th verse ; "for 
as by one man's disobedience many were made sinners." 
And it will appear to be correct, with increasing evidence,, 
as we proceed in explaining the remainder of the 
chapter. 



LESS. XIII. ] ON THE ROMANS. 



73 



Q. 38. What is the meaning of the words, 
And death by sin ?" v. 12. 

A. Death is personified, as well as sin, and 
represented by the Apostle, in the next verse, as 
reigning*, like a malignant monarch, over the 
whole world, co-extensively with sin: ''Never- 
theless death reigned from Adam to Moses T 

When, therefore, he says, death entered mto the world 
by sin, he not merely refers to the death of Adam, but 
teaches us how death began his reign, that, by the sin of 
Adam, he entered into the world, and from this sin re- 
ceived his commission to reign over the human race. 

Q,. 39. What additional evidence can you present in fa- 
vour of this interpretation ? v. 12. 

A. The Apostle, we have seen, speaks in the preced- 
ing clause, of the entrance of sin into the world general- 
ly ; and consequently he speaks of death, its penalty, in 
the same extensive signification. Besides, this sense is 
flirther confirmed, by the next clause ; " And so death 
passed upon all men,^^ Does not this make it evident, 
that, in the preceding part of the verse, the sacred 
writer had given an account of the spread of death in 
the world ? The words, ''So death hath passed upon 
all men," is equivalent to And so the sentence of death 
has passed upon all men." See vs. 16. 18. 

Qi. 40. What is the meaning of the last clause 
of the verse ? v. 12. 

A. By the words, ''for that all have sinned^^^ 
the sacred writer assigns the reason, why death, 
or the sentence of death, hath passed upon all 
men. The reason is this, all the natural posterity 
of Adam are, in the estimation of God, sinners. 
7 



74 



QUISTIONS 



[chap, V. 



LEl«SOX XIV. 

CI. 41. But how could all men be sinners, 
before they had violated the divine law ? and 
how could they sin before they had existence 1 

A. All men were tried in Adam ; he repre- 
sented them; and, consequently, what he did 
was accounted by God as done by them ; and, 
when he sinned, all whom he represented were 
considered as having sinned in him. God 
knew infallibly the precise number of human 
beings that would descend from the first pair : 
he could, therefore, with perfect propriety, 
speak of all, as if they had already come into 
existence, and, viewing them as sinners, pass 
sentence of death upon them. 

Qi. 42. Jyoes the Apostle offer any proof of 
this fact ? 

A. The death of infants who had not sinned 
after the similitude of Adam's transgresssion, is 
presented by him (in v. 14) as proof, that sin 
was imputed to them who had not actually and 
personally violated either the law of Moses or 
any other law. 

Now, from this fact, that infants who have not person- 
ally nor actually sinned, are treated, by a just, holy, and 
merciful God, as sinners; it follows, conclusively, that 
they must really be sinners, in some sense. But, in what 
imaginable sense, can they be sinners, except the one 
already noticed as taught by the Apostle ; namely, that 
they sinned in Adam their representative. Besides, the 



LESS. XIV.] ON THE ROMANS. 



75 



universal extent of the closing clause, in v. 12, " all have 
sinned,^^ assigned as a reason, why " death has passed 
upon all men proves that infants must be sinners ; for 
if they were not, they would not die; a just God would 
not treat them as sinners. The argument is short and 
conclusive. It is this : Death has passed upon all men ; 
because "all have sinned infants are a portion of all 
men; therefore death has passed upon infants; and, 
consequently infants have sinned. 

Q. 43. How is it further proved tJiat infants are really 
meant in v. 14 ? 

A. It is perfectly plain, that in the 14th verse, mankind 
are distributed into two classes ; that one class is formed 
by those who have sinned after the similitude of Adam's 
transgression, and the other class is composed of such 
as have not sinned after the similitude of Adam's trans- 
gression. Now, is it not clear that those who have ac- 
tually and personally transgressed the law, as their father 
Adam had done before them, belong to the first class ; 
and that infants who have not sinned personally and ac- 
tually belong to the second class ? But, on supposition 
that two classes are not contemplated by the sacred 
writer ; and that, by the phrase in question, he means all 
who "have sinned under a different economy;" what 
will follow ? The argument becomes defective and un- 
sound. The death of men who have actually and per- 
sonally transgressed is accounted for ; but the death of 
that large portion of the human race who die in infancy, 
is not accounted for. They, on the interpretation ad- 
mitted for the sake of exposing its fallacy, are free from 
all sin, and yet they are treated as sinners and punished 
with death. The argument of the Apostle, who, to 
prove the justice of the sentence of death passed on all 
men, affirms as a fact, that, " a// have sinned,'' is entirely 
inconclusive ; because it is not a fact that all who die have 
sinned. Millions of innocent beings fall under the pe- 
nalty of a law which they have in no sense violated. Who 
will dare to charge such absurdity on inspired reason* 



76 



QUESTIONS [chap. V, 



But admit our interpretation, and all is correct; the 
argument becomes perfectly logical and conclusive. The 
penalty of the law is inflicted on all men ; because all 
men have sinned ; infants die ; because they have sinned. 
The curse lights on none but the guilty ; sin is as univer- 
sal as death; death reigns overall; because sin reigns 
over ah. 

Q,. 44. TVhat follows in the next three verses, 
15—17? 

A. The Apostle takes notice of a difference 
in regard to the influence of the work of Adam 
and of the work of Christ ; and shows that the 
latter greatly transcends the former ; that it 
blots out, not only the guilt of that one sin, 
which brought on many ''judgment unto con- 
demnation,^^ but the guilt of multiplied iniqui- 
ties ; and that those w^ho receive from it abun- 
dance of grace and the gift of righteousness, 
shall not only be delivered frorn the reign of 
death, but " shall reign hi life hy Jesus 
Christ,'' 

Ql. 45. What is observable in the ISth verse 1 
A. The Apostle resumes the comparison, 
which he had commenced in v. 12, but which 
had been interrupted, by the parenthesis com- 
posed of the intervening verses. 

Q.. 46. Does he speak of the tendency of 
Adam's offence, to bring condemnation on all 
men ? 

A. He does not speak of its tendency, but as- 
serts that it really brought a sentence of con- 
demnation on all men. And this fact he had 



LESS. XIV.] ON THE ROMANS, 



77 



previously affirmed in v. 16, for the jiidgmcii 
teas by one to coyidemno.tionV 

Q,. 48. Are the terms "all men," in thh 
verse, to be taken in an unlimited sense ? v. 1 8. 

A. By no means ; for, even in the first mem- 
ber of the verse, they are not used in an abso- 
lute sense ; because the man Christ Jesus must 
be excepted, vv^ho was not represented by Adam, 
and consequently not affected by his sin ; and, 
in the second member, they are to be limired, so 
as to accord with other plain statements of Sa- 
cred Scripture. 

Q,. 49. What is the point of the compa- 
rison 1 

A. It is not the number affected by the of- 
fence of Adam, and by the righteousness of 
Christ, but the mode in which men are affected 
by the sin of the one, and by the righteousness 
of the other. 

The Apostle teaches us, that precisely as, by Adam's 
gin, "judgment came" upon all his posterity " to con- 
demnnation," "even so, by the righteousness of" Christ, 
"the free gift came upon all believers unto justification 
of life." Adam represented all his posterity ; therefore, 
hin sin being imputed to them, they come under the 
penal sentence of condemnation: Christ represented all 
his people ; therefore, his righteousness being imputed 
to them, when they believe, they receive the sentence of 
justification unto life. Here is the point of resemblance 
exhibited in the comparison. The mode, in which the 
destructive influence of Adam's sin reached, and ruined 
all his posterity, was the same as that by which the 



78 



(QUESTIONS 



[chap. v. 



saving influence of Christ's righteousness reaches and 
saves all who believe. 

Q.. 49. What is found in the next verse ? 
V. 19. 

A. That verse contains a confirmation of the 
exposition just given of the 18th v., and proves 
it to be correct ; for there the sacred writer tells 
us, that " as by one marH s disobedience many 
were made (constituted) sinners, so by the obe- 
dience of one shall many be made (constituted) 
righteous^ 

Is not this imputation ? In what way but by imputation 
could this be effected ? how could men be constituted sin- 
ners, by Adam's disobedience, unless his sin was imputed 
to them, and they were charged with its guilt, and treated 
accordingly ? And how could sinners be constituted 
righteous, by the obedience of Christ, and they treated^as 
righteous, unless his obedience was imputed to them ? 

Q,. 50. Why was the laio of Moses revealed ? 

A. We are informed by the Apostle, in vs. 
20, 21, it was, besides other reasons, published 
to the world, to bring to light the guilt and 
wickedness of mankind ; and thus to alTord a 
brighter display of the infinite grace of God in 
pardoning sin ; and to furnish more signal 
triumphs of the righteousness of Jesus Christ, 
in saving believers from the dominion and pow- 
er of sin, and all its penal effects, and in bring- 
ing them to the enjoyment of eternal life. 

Q. 51. What practical lesson may be drawn 
from this chapter? 

A. We may learn from this chapter this im- 



LESS. XV.] OX THE ROMANS. 



79 



portant lesson, that we owe every blessing of 
salvation to the Lord Jesus Christ. 

To him the inspired writer ascribes our 
peace with God, v. 1 ; our introduction into a 
state of gracious acceptance with God, v. 2 ; 
our justification to his blood, and righteousness, 
vs. 9. 18; our reconciliation to hi^dieQXYi.x. 10; 
and our salvation to his life, vs. 9, 1 0. By his 
obedience we become righteous, v. 19 ; through 
him the grace of God, and the gift by grace 
ABOUND unto many, v. 13 ; by him, they who 
receive abundance of grace and the gift of 
righteousness, shall reign in life,^^ v. 17; and 
through his righteousness, grace reigns un- 
to ETERNAL LIFE, V. 21. 



liESSOX XV. 
CHAP. VI. 

ILLUSTRATION OF THE FIRST REASON CONTINUED. — EFFI- 
CACY OF THE GOSPEL. 

Ql. 1 . What is the design of this chapter ? 

A. The Apostle's design in this chapter is, 
to give another view of the efficacy of the gos- 
pel 



80 



QUESTIONS 



[chap. ri. 



In the preceding chapter he had shown the gospel's 
efficacy in securing the peace of believers, in furnishing 
them with consolation under afflictions, and in animating 
them with holy joy or boasting in God; and, in this he 
proceeds to prove its power in subduing their sins, in 
promoting their sanctification, and in carrying them on 
in a course of increasing holiness. 

Q. 2. What is contained in the chapter ? 

A. The chapter exhibits the obligations rest- 
ing on Christians to holy obedience, vs. 1 — 5; 
it discloses the source of their sanctification, vs. 
G — 10; it contains exhortations to a holy life, 
vs. 11 — 13; it presents the most encouraging 
assurance of success to faithful exertions in com- 
plying with duty, v. 1 4 ; and it furnishes the 
strongest motives to holy obedience, vs. 16 — 
23. 

Q,. 3. How does the chapter begin ? 

A. The chapter begins with an objection. 

In the preceding chapters the Apostle had illustrated 
the great and precious doctrine of gratuitous justification, 
through the imputed righteousness of Christ; he had 
shown that this inestimable blessing is bestowed on un- 
godly sinners who believe, without regard to their works, 
and solely on account of the Redeemer's merits; and 
that, in this way of saving sinners, divine grace abounds 
exceedingly in the remission of sins. To this heavenly 
doctrine unrenewed men objected, as they still do, that 
it leads to licentiousness, by setting aside the necessity 
of good works, and that it sanctions the wicked maxim. 

Let us continue in sin that grace may abound." 

Q.. 4. How does the inspired writer meet the 
objection ? 



LESS. XV.] ON THE ROMANS. 



81 



A. He expresses his abhorrence of the ten- 
dency imputed to his doctrine, and exposes the 
absurdity of drawing such an inference from it, 
by showing it to be contrary to Christian ex- 
perience. " How shall ive that are dead to sin. 
Live any longer therein 

d. 5. What is ineant by the phrase, "dead 
to sin 

A. The Apostle means, that Christians have 
received grace to renounce the love and prac- 
tice of sin, to determine that they will no longer 
serve sin, but lead a pure and holy life. 

Q,. 6. Does the gospel produce this effect in 
all ivho sincerely believe it ? 

A. It certainly does influence all true be- 
lievers in this manner. 

By exhibiting the expiation of sin made by the holy 
hfe and terrible death of God's own Son, it proves in 
the most striking manner, the divine abhorrence of sin ; 
that God will maintain the majesty of his law ; and that 
its demands are so pure and extensive, that sinful man 
can neither keep it, nor make satisfaction for its viola- 
tion. The gospel too teaches that Christ died, to deliver 
sinners not only from the guilt and punishment of sin, 
but from its dominion, pollution, and power. Now% no 
man can sincerely and experimentally believe all this, 
unless he really and heartily repents of sin. A true 
Christian has, by the view^s he has received, from the 
teaching of the Holy Spirit, of the purity and spiritual 
nature of the divine law, discovered the vile and malig- 
nant nature of sin; and he has had his conviction on this 
subject deepened and strengthened, by looking to tlie 
cross, and contemplating wiiat it cost his Redeemer 
to make atonement for it. With such views of the 



82 



QUESTIONS 



[chap. Y. 



hateful nature of sin, he has appHed to Jesus Christ 
for grace to deliver him from servitude to this malignant 
tyrant, as well for righteousness to justify him. From 
his Redeemer he has received renewing and sanctifying 
grace ; and he has been enabled actually to die unto 
sin, to renounce it, and to determine to resist it, in every 
form and shape. Now, is it not absurd to suppose, that 
such a Christian, with such views, purpose, and expe- 
rience, should harbour in his mind, for a moment, the 
thought of continuing in sin that grace may abound ? 

Gi. 7. What other argument does the Apostle 

urge ? 

A. He derives an argument to show the un- 
founded nature of the objection, from the obliga- 
tion of Christian baptism. 

The import and the obligation of this sacred 
rite, he proves, bind the recipient of it to be con- 
formed to the death of Christ, by dying to sin 
as he died on account of it ; and conformed to 
his resurrection, by rising to a new and holy 
life, as he arose from the dead, to live for ever- 
more, vs. 3 — 5, 

Qi. 8. What is meant by the phrase, " Bap- 
tized into Christ?" 

A. It signifies that those who are baptized, 
becoming the disciples of Christ, are bound to 
receive his doctrines, and to obey his precepts, 
are devoted to his service as faithful members of 
his church, and are sealed as living members of 
his body. 

Q,. 9. What is signified by the words, " Are 
baptized into his death?" 



LESS. XV.] ON THE ROMANS. 



83 



A. They signify, that, as Christ died to de- 
liver his people from their sins, as well as to 
procure their pardon ; so, as already intimated, 
when they receive the ordinance of baptism, 
they are laid under obligations to conform to his 
death, by dying unto sin. 

GL. 10. Hmv are tve to understand the ith v. ? 

A. Christ, by being buried for three days, 
gave evidence that he was really dead; so we 
are taught by baptism, that we are to conform to 
his burial, by giving evidence of our entire se- 
paration from sin, and renunciation of its domi- 
nion ; and, further, that we should endeavour, in 
conformity to the resurrection of Christ, to rise 
to a new and divine life. 

Q,. 11. What is the meaning of the 5th 
verse ? 

A. That verse is intended to confirm what is 
said in the preceding verse. An illusion is 
supposed to be had to engrafting ; by which a 
cion, taken from one tree, and inserted into a 
branch of another, becomes naturalized to the 
foreign tree, so that it lives by it, and grows 
with it. Thus real Christians, united to Christ, 
derive efficacy from his death, to become con- 
formed to his death, and efficacy from his re- 
surrection to become conformed to his resur- 
rection. 

Gl. 12. Is there an allusion to immersion in 
the Atk verse ? 

A. Different opinions are entertained on this 
point. 



64 UUESTIONS [chap. VI. 



The allusion is admitted by some Padobaptist writers ; 
but, while they concede the point, they justly remark, 
that it furnishes no support to the exclusive and illiberal 
claims of the Baptists. It may, they observe, be urged to 
prove, that immersion was one mode of administering the 
ordinance, in primitive times ; but it brings not a particle 
of evidence, that it was the only mode practised by the 
Apostles; as the Baptists insist, in opposition to strong 
circumstantial evidence. But, as there is nothing in the 
mode of baptism resembling planting referred to in the 
fifth verse, it does not appear that the admission of the 
allusion to immersion, in the fourth verse, can be fairly 
required by our Baptist friends. 

Q,. 13. What is meant by "the glory of the 
Father," in the ith verse ? 

A. It may mean the glorious operations, or 
the glorious power of the Father. 

Q,. 1 4. What is disclosed tons in the 6th verse 1 

A. The source of our sanctification. 

Christians are so intimately united to Christ, that they 
may be said to be crucified with Christ, and to be risen 
Avith him. Paul says, *M am crucified with Christ," GaL 
ii, 20; and, to the Colossians, he says, If ye be risen 
with Christ, seek those things which are above." The 
consequence of this intimate union to the Redeemer is, 
that they participate in the benefits of his death and of his 
resurrection; or, to use the language of the Apostle, 
"our old man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not serve 
sin." V. 6. This, Christians are taught in the gospel ; and, 
therefore, they know the important fact ; and the know^ 
ledge of it may well impart vigour to their struggles 
against sin, and encourage their exertions, in a course of 
holy obedience to the divine will. 

CI. 15. What is the signification of the words^ 
"our old man"?" v. 6. 



LESS. XV.] ON T*IE KOMA^^S, 



85 



A. It signifies our depraved nature, called 
our old man, in opposition to the new nature, 
imparted by grace, called "the new maii.''^ Cok 
iii, 9, 10. 

Q,. 16. What is meant hy " the body of sin 
V. 6. 

A. It means human depravity ; which affects 
every part of sinful man, soul and body ; and is, 
therefore, justly compared to a body with many 
members. 

Q,. 17. What is contained in the 7th verse 1 

A. It assigns a reason why Christians should 
not serve sin ; for being dead to sin, by profes- 
sion, and really dead to it, by the grace of their 
Redeemer, they are, according to the original^ 
literally rendered, justified from sin ; or, as it 
seems to be rightly translated, freed from sin. 
Sin has no right to require their service ; they 
are delivered from its power to command them^ 
just as a servant, when dead, is set free from the 
authority and control of his former master. 

Ql. 18. What inference may a Christian 
draw from, '* his being dead with Christ/' m 
the manner explained above ? 

A. He may confidently draw, from the fact^ 
the inference, that he shall also live with 
Christ. 

8 



86 



QUESTIONS 



[chap. VI. 



luESSOX XVI. 

Q.. 19. What consideration docs the Apostle 
suggest to confirm the Christian^ s expectation? 
vs. 9, 10. ' 

A. He suggests this consideration, that Christ 
has by his death effectually expiated sin, and 
secured every end designed to be accomplished 
by his death ; and that, of course, his resurrec- 
tion from the dead is final and triumphant. He 
lives forever. " / am He that liveth and was 
dead; and behold, I am alive forever more, 
Amen; and have the keys of hell and of deathP 
Rev. i, 18. Now, this risen and glorious Sa- 
viour lives to intercede for his people, and is 
** Head over all things to his church^ Ephes. 
i, 22. He has given this delightful assurance, 
" Because I live, ye shall live also^ John xiv, 19, 

Ql. 20. What exhortation is founded 07i the 
doctrine stated? vs. 11 — 13. 

A. The Apostle exhorts Christians to think 
rightly of themselves, to remember that they 
are, by profession and by the grace of Christ, 
dead unto sin, but alive unto God ; and, in con- 
sistency with their renewed character, to keep 
their body uncontaminated by sin ; and, instead 
of suffering any member of it, the eye, or the 
ear, or the hands, or the feet, or the tongue, to 
be abused as an instrument of evil, to devote 
themselves to the service of God, and to use all 
their members as instruments in doing his wilL 



LESS. XVI. J ON THE ROMANS. 



87 



Qi. 21. What encouragement is given to 
Christians, to obey this exhortation ? v. 14. 

A. The promise is given, that sin shall not 
recover its dominion over them. 

Q. 22. What reason is assigned for the pro- 
mise ? \\ 14. 

A. The fact, that they ''are not under the 
la7t\ but under grace 

Q. 23, Are not Christians under the law ? 

A. Christians, like other men, were born 
under the operations of the law, as a broken 
rovena?it of icorhs ; and, while in that condi- 
tion, they were left, without strength or assist- 
ance,, under the full reign of sin ; for the law 
contains no promise for those who have violated 
it, but denounces against them its dreadful 
curse ; while, at the same time, it continues to 
insist on its original demands for perfect, unsin- 
ning obedience. 

Q,. 24, What is meant hy the words, " under 
grace?" v. 14. 

A. The Apostle means the covenant of grace ; 
which God, in infinite mercy, was pleased to 
establish for recovering sinful and fallen men, 
from the terrible consequences resulting from 
the breach of the first covenant. 

The covenant of ^ace contains promises for ruined 
man, and furnishes grace to enable sinners to accept of 
its gracious offers, and thus to come under its protecting 
influence. When they accept of its ofters, they are de- 
livered from the law, in ita covenant form, and from its 
drea^uL curse; they are no longer bound ta satisfy fpr 



QUESTIONS 



[CHAF. VI. 



their sins!, nor to obey its precepts, ttith a view to their 
justification ; because the Redeemer has done all this for 
them ; he has made a fuli satisfaction for all their sins, and 
yielded for them that perfect obedience which the law re- 
quired. United by faith to him, they have an interest in 
all his merits ; his righteousness being imputed to them, 
they are completely justified ; and God considers ami 
treats them, as if they had themselves made satisfaction 
for their sins, and fulfilled all righteousness. Hence it 
follows, tliat they are not under the law, in the manner 
stated,; and that sin will not recover its dominion over 
them, nor can they eome into condemnation. Chap, viii, 1. 

d. 25. But are not Christians under the 
lata ? 

A. They are not under the law as a cove- 
nant ; but, as a rule of life, they are, and must 
forever remain under it : they love it ; they de- 
light in it, and long for the time when, freed 
from the remains of sin, they shall become, both 
in heart and life, perfectly conformed to all its 
holy requirements. 1 Cor. ix, 21 ; Rom. vii, 
22. 

Q. 26. What is found in the I5th verse ? 

A. The Apostle anticipates an objection, that 
might be raised against his doctrine of Chris- 
tians not being under the law bxit under grace. 

Q. 27. Does his doctrine furnish just ground 
J or the objection 1 

A. Certainly not ; for it would be absurd and 
wicked, indeed, for any professor of religion to 
derive encouragement to sin, from that very ar- 
rangement which infinite wisdom and mercy 
have made, for saving men from sin, and encou- 



LESS. XVI.] OiV THE ROMANS, 



89 



raging them to shun it, and to reach after in- 
creasing holiness. 

Q. 28. What anstcer does the Apostle give to 
the ohjection ? v. 16. 

A. He shows that the only way to prove 
we are not under the law, but under grace, is 
obedience to the divine law ; and that they who 
abuse his doctrine, by deriving from it encou- 
ragement to sin, give the fullest proof of their 
being not under grace, but under the law, and 
doomed by its terrible sentence to everlasting 
death. 

Q. 29. Does the Apostle express a favourable 
opinion of Roman Christians 1 vs. 17, 18. 

A. He does ; he thanks God that they had 
become entirely altered in their conduct, and 
were leading a holy life. 

Q. 30. Does the sacred writer mean really to 
thank God that Christians had been the servants 
of sin 1 

A. No ; but by referring to their former sin- 
ful state, he means to thank God for the won= 
derful change which his grace had wrought in 
them. 

Q. 31. Is there any thing peculiar in the 
original^ rendered by these words , " that form 
of doctrine which was delivered you ?" 

A. There is ; the gospel is compared to a 
mould, and Christians to the metal poured into 
it, to receive its form and impression. His mean- 
ing is, that the Christians at Rome had come 
8* 



00 



QUESTIONS [chap. VI. 



under the full influence of the gospel, and were 
brought, both in heart and in life, in some good 
degree, to an entire correspondence with its holy 
requiremente. 

Q. 32. What Jhll&ws in t/w next verses 1 19, 
20. 

A. An exhortation to be as diligent in serv- 
ing God, as they had been in serving sin ; stimu- 
lating themselves in their work of holy obe- 
dience, by the recollection of their having for- 
merly been wholly devoted to sinning. 

Q. 33. By what motives is this exhortation 
urged! vs. 21— 23. 

A. The Apostle urges, as motives, on the one 
hand, the consideration that the service of sin 
was shameful in its nature, unprojitahle in its 
fruits, and destructive in its end ; and, on the 
other, the consideration that the service of God, 
was honour ahle in its nature, profitable in its 
fruits, and happy and glorious in its end. 

Q. 34. What pi' act teal lesson may we learn 
Jrom this chapter 1 

A. We may learn this important lesson, that 
the gospel of Christ is, in its tendency and in- 
fluence, most pure, holy, and heavenly ; and 
that those who name the name of Christ ought 
to depart from all iniquity. Darkness is not 
more opposite to light, than sin is to the gospel. 
Those on whom the sun of righteousness, through 
the gospel, pours his rays of light and grace, 



LESS. XVII.] OX THE ROMAKS, 91 

will certainly reflect around them his holy 
likeness. 



liEssoy XVII. 

CHAP. VII. 

ILLUSTRATION OF THE FIRST REASON CONTINUED. — EFFI- 
CACY OF THE GOSPEL. 

Q. 1. What is contained in this chapter ? 

A. The Apostle continues his discourse on 
the efficacy of the gospel. He gives a further 
explanation of the state of Christians in refer- 
ence to the law ; he commends the law as holy, 
just, and good ; and he shows the conflict be- 
tween nature and grace, by detailing his own 
personal experience. 

Q. 2. To what law does the sacred writer 
refer in the \st verse 1 

A. He refers to that law which says, " Thou 
shalt not coveij^ v. 7 ; to that law which con- 
vinces of sin, V. 7 ; to that law which wa& 
ordained to life, but which Paul found to be unto 
death, v. 1 0 ; or, in other words, to the moral 
law, in its covenant form. 

Q. 3. Whom doss the Apostle particularly^ 
address ? 



92 



QUESTIONS 



[chap. rii. 



A. He addresses especially the Jewish con- 
verts, because they were acquainted with the 
law. 

Q. 4. What does he assert in the \st verse ? 

A. He lays down this position, that a man is 
bound to the law, as long as he liveth ; or as 
long as his relation to it continues, so that it can 
maintain its claims upon him. 

Q. 5. Can death dissolve the relation of a 
man to the lata, as a rule of conduct 1 

A. No ; for while he exists he must be under 
obligation to love God, and to do the duties 
growing out of his relation to his fellow crea- 
tures. 

Q. 6. How^ then, can any man die to the 
law, so as to he freed from its demands ? 

A. There must be some sense in which this 
is practicable, because it is asserted by an in- 
spired teacher. He explains his meaning in the 
subsequent verses. 

Q. 7. How is the meaning illustrated by the 
Apostle 1 vs. 2, 3. 

A. By referring to the operation of the law 
in regard to the marriage relation. A married 
woman is bound, as a wife, to her husband, while 
he lives ; so that it would be utterly unlawful 
for her to be married to another man ; but, were 
her husband to die, the marriage relation would 
cease, and she would be at full liberty io become 
the wife of another man. 

Such is the relation of a man to tlie law or covenant 



LESS. XVII.] ON TliS 



of work;*. So long as this relation exists, and he, proud: 
of his fancied strength and goodness, imagines he can 
fulfil its requirements, aiid looks i'or justification on the 
footing of his own obedience ; the hiw retains over himt 
all its original authority, and presses &ia him afl its un~ 
bending demands for perfect obetlience, under the dread- 
ful penalty of death, in every ibrm, to any and every 
failure. 

Q. 8. Can this relati&n he dissolmd ? 

A. It can ; for the Apostle has said, Chris* 
tians are not under the law, chap, vi, 14 ; and^ 
in this chapter, that they are dead to tk^ law. 
V. 4. 

Q. 9. By loll at memts is this: relation dis-- 
solved ? 

A. The Apostle tells usr " Wherefore, m]^ 
brethren, ye also are become dead to the law, by 
the body of Christ; that ye should be married 
to another, even to him ivho is rmsed from the 
dead, that we should bring fm th fruit unt& 
Godr V. 4. 

Q. 10. How isi this to he explained ? 

A. Three things are plain: L the relation 
to the law of whieh the Apostle speaks is com* 
pared to the marriage relation ; %, the relation 
of Christians to Christ is compared to a mar- 
riage relation ; and 3. the dissolution of the for- 
mer and the constitution of the latter, are both 
effected by the body of Christ, v. 4. 

Q. 11. What is meant by the body of Christ ? 

A. The human nature of Christ, which he 
assumed for accomplishiBig the wark of our sal- 



94 



QUESTIONS 



[chap. VII. 



vation. " Sacrifice and offering thou wouldst 
not, hut a body hast thou prepared for meJ^ 
Heb. X, 5. Bi/ the which will we are sancti- 
fied through the offering of the body of Christ 
once for all.^^ Heb. x, 10. " Who his own 
self bare our sins in his own body on the tree, 
that we being dead unto sins, should live unto 
righteousness.''^ 1 Pet. ii, 24. 

Q. 12. How are the effects mentioned produced by the 
body of Christ 1 

A. The sufferings and obedience of Christ in human 
nature afford the brightest display of the purity, excel- 
lence, and unbending strictness of the divine law ; they 
present the fullest demonstration of the hohness and jus- 
tice of God ; and they furnish the most signal exhibition 
of the love and mercy of God, and the most ample proof 
of his willingness to be reconciled to siimers. In view of 
all this, offending man, under the teaching of the Holy 
Spirit, becomes convinced of his great sinfulness and ut- 
ter inability to justify himself ; and renouncing all de- 
pendance on his own works, and abandoning all expec- 
tations of saving himself, by his own obedience, he thank- 
fully and joyfully accepts of ofiered mercy, through 
Christ, and relying upon his merits, obtains pardon and 
righteousness. Thus, he dies to the law, as a cozenant of 
works, and is married unto the Redeemer, 

Q. 13. But for what purpose was the old re- 
lation of Christians to the laio broken and the 
new one to Christ formed ? v. 4. 

A. Not to free them from obligation to obey 
the moral law, as a rule of life, but, on the con- 
trary, to furnish them with grace and strength 
to enable to obey the law, by bringing forth the 
fnxits of righteousness to the glory of God. 



LESS. XVII. J ON THE ROMANS. 



95 



(X. 14. W/iai is found in the two next 
verses ? 5, 6. 

A. The Apostle shows the necessity of the 
change produced in the state of Christians. 

(qL. 15. What are we to understand by the 
pkrase, " when we were in the flesh v. 5. 

A. It signifies the unregenerate, depraved 
state of man, Avhen he is fully under the control 
of bodily appetites, lusts, and passions. 

Q,. 16. WhoA was the condition of Christians^ 
while in the flesh, or in an unregenerate state 1 
V. 5. 

A. Sin, perversely opposing the requirements 
of the law, excited unholy desires that led to 
an unlawful use of the members of their bodies, 
and exposed them to greater punishment. 

Ql. 1 7. What would have been the result, if 
ChristioMS had been left in this condition ? v. B. 

A. They would have remained slaves to sin, 
and finally have perished under the righteous 
indignation of Almighty God. 

Qi. 18. What change was produced in their 
condition ? v. 6. 

A. They were delivered from the law, in its 
covenant form, and taught no longer to depend 
upon their personal obedience for life, but to 
look to Jesus Christ for justifying righteousness, 
for pardon of sin, and peace with God. Thus, 
the law, in its covenant form, by which they 
had been held under the curse, was dead to them; 
that is, it had lost its claims upon them, as a 



[chap. VII. 



covcna/it of life and death ; for these claims 
were all satisfied for them, by their Redeemer, 
as their substitute and surety. 

Ql. 19. Wkat was tlie effect of this change m 
their condition ? v. 6. 

A A great change in their moral conduct. 
They had formerly regarded only the letter of 
the law, and ignorantly and foolishly imagined, 
that, by a compliance with the letter of the law, 
together with the observance of certain cere- 
monies and attention to certain rites, they could 
recommend themselves to God. But, enlighten- 
ed by the Spirit to discover the spiritual nature 
of God's law, and favoured with his renewing 
grace, they began to serve their Maker, in a 
very different manner, with a new and filial 
spirit ; prompted by love and gratitude, and de* 
siring to answer the great end of their creationj 
by living to God's glory. 



Ii£SSOX XVIII. 

VERSES 7 25. 

Q.. 1 . What is found in the 7th verse f 
A. The Apostle meets an objection grounded 
on his doctrine. He had taught that the law 
could not justify any man, and that, by insisting 



LESS. XVIII.] ON THE ROMANS. 



97 



on its original demands, sin was excited into 
operation, in man's depraved heart. Hence 
the opposers of his doctrine might object, that 
the law was sin, or the proper cause of sin. 
Q,. 2. How does Paul refute the objection 1 

vs. 8. n. 

A. He admits the law was the innocent occa- 
51(771, but denies it was the jproper cause of sin. 

He shows that by the law, we discover the depravity 
of our hearts, v. 7 ; feel the life and power of sin, v. 8 ; 
working in us all evil and lustful desires, v. 8 ; that, by a 
view of its extensive requirements we learn the worth- 
lessness of our supposed goodness ; are compelled to 
abandon our vain attempts to justify ourselves, and to 
renounce the proud hopes founded on our own good 
deeds ; v. 9. The Apostle further shows that the law, 
which was originally given, that, by obedience to its pre- 
cepts, man might obtain eternal life, cannot now secure 
to him, in his present fallen state, that inestimable bless- 
ing, but must pronounce on him, on account of his in- 
excusable transgressions, the deserved sentence of eter- 
nal death, vs. 9, 10, 11. 

Q,. 3. How is all this taught f 

A. The Apostle teaches these truths, by refe- 
rence to his own experience. 

Q,. 4. How was Paul made acquainted with 
the true nature of sin 1 vs. 7, 8. 

A. By the law. 

Q,. 5. What is meant by the words " without 
the law?" V. 9. 

A. The Apostle does not mean he was, at 
any time, destitute of the revealed law ; for he 
was bom of Jewish parents, and, from his early 
9 



98 



QUESTIONS [chap. VII, 



years, instructed out of the law : he means that 
he was, for a long time, destitute of true spiritual 
knowledge of the law ; ignorant of its demands 
upon the heart, of its extensive requirements, and 
of rigorous and unbending strictness. 

QL. 6. What is the meaning of the clause^ 
" when the commandment came ?" v. 9. 

A. The Apostle refers to the time, when, by 
the illumination of the Holy Spirit, and by the 
application of the law to his heart and life, he 
discovered its spiritual nature, extensive require- 
ments, and awftil sanction ; and thus learnt his 
own great sinfulness, and consequent exposure 
to divine wrath. 

Q.. 7. What is meant by the words^ I was 
alive," oMd of the words " 1 died." v. 9. 

A. While he was destitute of spiritual illumi- 
nation and ignorant of the spiritual nature and 
extensive requirements of the law, the Apostle 
entertained a high and confident opinion of the 
safety of his state, and did not doubt of being a 
successful candidate for heaven. Thus, in his 
ignorance, he was alive ; he did not feel any ap- 
prehensions of danger. 

But when the commandment came, as ex^ 
plained in the answer to the sixth question, then 
he discovered his great and imminent danger, 
and utter unpreparedness for death and judg- 
ment. He felt he was condemned, and sinking 
under the pressure of wrath, down to eternal 
ruin ; he abandoned at once all his proud hopes 



LESS. XVIII.] ON THE ROMANS. 



99 



of heaven ; he fell prostrate in the dust of hu- 
miliation, as destitute of all merit in the sight of 
a pure and holy God. Thus, he died. 

Ql. 8, What commendation does Paul be- 
stow on the laic ? v. 12. 

A. " The lau\^^ he says, " is holy, and the 
commandment holy, and jitst, and goodP 

Q. 9. What is the proper cause of death ? 
v. 13. 

A. Not the law ; for it was designed for life, 
to lead men in the path of holiness, peace, and 
happiness: sin is the proper cause of death; 
because, by leading men to transgress God's 
holy law, it brings them under his displeasure 
and wrath. 

Q. 10. How does the exceediiig sinfulness of 
sin appear ? v. 1 3. 

A. This is discovered by its opposition to a 
law so holy, good, and excellent ; and by bring- 
ing death on the transgressor, through the vio- 
lation of a law, designed to lead him, in the 
path of obedience, to the enjoyment of life. 

Ql. 11. Why is the law called spiritual? 
v. 14. 

A. It is so called, in opposition to a carnal 
commandment, to denote its excellence ; and be- 
cause, in correspondence with the nature of God, 
who is a spirit, and can justly demand the 
homage of the heart, it claims the obedience of 
the soul and all its faculties. 



100 



QUESTIONS [chap. VII. 



12. How do Christians know the laic to he 
spiritual? v. 14. 

A. By the light of the Holy Spirit, who has 
taught them its true nature and spiritual require- 
ments. 

By this light of the Spirit, they see and acknowledge 
the law to be excellent ; although they find their unre- 
newed nature so opposed to its holy demands, and they 
so often fail in their attempts to comply with these de- 
mands. 

Q. 13. Is the experience detailed in the fol- 
lowing verses to the end of the chapter, the expe- 
rience of a renewed or unrenewed man 1 

A. It is the experience of a renewed man. 

CI. 14. What proof can you offer for this ? 

A. The language used by the speaker. 

CI. 15. What is his language ? 

A. He says, " What I hate that do 
Y. 15. " To ivill is present with me;^^ v. 
18. ''Now, if I do that I would not, it is 
no more I that do it, but sin that dwelleth in 
me ; v. 20. " / delight in the law of God after 
the inward man v. 22. " With themi?id I 
myself serve the law of God^ v. 25. This is 
language which no unrenewed man can truly 
utter. 

Gl. 16. What additional proof can be of- 
fered ? 

A. The language used by the sacred writer, 
in the preceding chapter, when speaking of un- 



LESS. XIX.] ON THE ROMANS. 



101 



renewed men, which is entirely different from 
the language of this chapter. 

Q. 17. Ho'w does he speak of unrenewed 
men ? 

A. He speaks of them as " the servants of 
sin,^^ and as ''free from righteousness,^^ chap, 
vi, 20 ; as " being under the dominion of sin,^^ 
chap, vi, 14 ; as having yielded their " members 
servants to uncleanness and to iniquity unto 
iniquity,-^ chap, vi, 19. This language cannot 
be applied to renewed men. 

Q,. 18. Whose experience is here described ? 

A. The Apostle is describing his own expe- 
rience, in illustration of his subject, to encourage 
Christians to cherish hope, notwithstanding the 
painful conflicts they feel in themselves, between 
the two opposite principles of grace and sin. 



LESSON XIX. 

CI. 19. How does Paul denomiiiate that evil 
'principle from which he felt so much hindrance 
and annoy aiice in doing his duty ? 

A. He calls it, " Sin thoA dwelleth in me 
vs. 17. 20. ''Flesh;'' vs. 18. 25. "A law in 
my members v. 23. 

9* 



102 



QUESTIONS 



[chap. VII- 



20. How does he denominate the good and 
opposite principle 1 

A. He calls it, / ; vs. 17. 20. " The inward 
man;'''' v. 22. The laic of my mind v. 23. 
" The mind.'' v. 25. 

Q,. 21. Does the inspired writer, by these dif- 
ferent names, mean but tioo opposite principles T 

A. He does ; he thus variously denomiiaates 
his two natures ; his new nature formed by grace, 
and his old depraved nature produced by sin. 

Q,. 22. Hoiv are toe to understand these tvords, 
I am carnal, sold under sin ?" v. 14. 

A. These words, taken in an unrestricted 
sense, might well describe an unrenewed per- 
son : but the context evidently requires us to un- 
derstand them in a restricted sense. 

They are the language of grief, and signify involun- 
tary bondage to sin, and not a willing servitude. They 
are strong expressions, which were naturally used by 
one who had a clear view of the purity, spirituality, and 
excellence of the divine law, in giving vent to his grief 
and abhorrence, at finding so much sin remaining in him, 
and so much want of conformity to the holy law, which 
he loved, and so ardently desired to obey. 

Gl. 23. What is proved by the I5th and I6th 
verses ? 

A. By the 15th verse, in which the Apostle 
speaks, not of his habitual conduct, but of in- 
voluntary and unallowed sins, that defiled his 
general course of obedience, he designs to prove 
what he had so passionately expressed of his re- 
maining depravity, in the 14th verse; and, in 



LESS XIX.] ON THE ROMANS. 



103 



the 16th verse, he adduces his sad experience of 
involuntary sins as a decisive proof that he re- 
garded the law as good and excellent. 

Gl. 24. Does Paul mean in the 17 th verse to 
say, he was not the author of involuntary sins, 
nor responsible for them ? 

A. Certainly not ; for he admits, in the next 
verse, that ih^ flesh, from which these sins sprung, 
was part of himself: ''for I hioiv that in me, 
that is, in my flesh, dwelleth no good thing. 
He distinguishes between his two natures, what 
he was by sin, and what he was by grace : and 
he correctly denominates himself from his iDetter 
nature ; just as we say, ' The mind is the man.* 

ft. 25. What is meant hy the icord "law" in 
the 2\st verse ? 

A. The Apostle means an abiding principle 
of evil, which operated powerfully and regu- 
larly, like a law that had a right and authority 
to govern him. 

ft. 26. What is meant hy the 'phrase^ inward 
man," in the 22d verse ? 

A. The Apostle so denominates his new 7ia- 
ture, created within him, by the power of divine 
grace, which had possession of all the faculties 
of his soul, and was seated on the throne of his 
heart ; from which sin had been expelled, and 
was doomed, like a dethroned tyrant, to be final- 
ly destroyed. 

ft. 27. How did Paul feel towards the law of 
God? V. 22. 



104 



QUESTIONS [chap. VII. 



A. He not only approved of it as just and 
good, but delighted in it, according to the feel- 
ings of his new nature ; he wished to observe it 
fully, lamented his imperfections, and longed for 
perfect conformity to all its requirements. 

Q,. 28. Whi/ does Paul speak of sin as a law 
in his members 1 v. 23. 

A. Because sin operates so much and so 
strongly by means of the body, its appetites, 
lusts, and passions. 

Qi. 29. Are these the feelings of all real Chris- 
tians ? 

A. They are, in degree, just in proportion to 
their sanctification. 

Ql. 30. Was sin a burden to the Apostle ? v. 
24. 

A. It was indeed a great burden, under which 
he groaned ; and from which he longed to be 
delivered, as a man would, who was compelled to 
drag after him a dead body chained to him by 
way of punishment. To this kind of refined 
cruelty, it is supposed, by some commentators, 
the Apostle alludes, when he says, ** Who shall 
deliver me from the body of this death 

Q,. 3 1 . How did Paul expect to obtain deliver- 
ance? V. 25. 

A. He confidently expected to obtain complete 
deliverance from Jesus Christ. 

Christ had begun the work by freeing him from the 
dominion of sin ; and the Apostle felt assured, the work 
^ould be finished, by the same rich and powerful grac© 



JLESS. XIX.] ON THE ROMANS. 



105 



of his Redeemer, by wliich it had been commenced. 
He, therefore, expressed his confidence in the language 
of gratitude : I thank God through Jesus Christ our 
Lord." 

GL 32. How does Paul conclude this account 
of his Christian experience 1 

A. His mind he knew had been renewed by- 
grace, and inclined to approve, love, and obey 
the law ; but he was imperfectly sanctified, and 
his flesh, his depraved nature, although crucified 
and dying, yet had life and strength to annoy, 
harass, and afilict him ; so as to obstruct more 
or less, the accomplishment of his holy purposes 
to do the will of God. He, therefore, ends his 
account of himself with these words : ^o, then, 
with the mind I myself serve the law of God ; 
but with the flesh the law of sin.^^ 

Q. 33. In view of these conflicting principles 
in every renewed person, can it be correct to say, 
he has full power to keep the law of God per- 
fectly ? 

A. The Apostle never used such language, 
either of himself or of others. In this chapter, 
he uses very different language ; see vs. 21. 23. 
In another epistle, speaking of Christians, he 
says, " The flesh lusteth against the Spirit, and 
the Spirit against the flesh ; and these are con- 
trary the one to the other ; so that ye cannot do 
the things that ye ivould.'^ Gal. v, 17. 

Q,. 33. What practical lesson may we draw 
from this chapter 7 



106 



QUESTIONS [chap. VII. 



A. A lesson of graMtude to God, for direct- 
ing the Apostle to write the account of his 
Christian exercises, found in this chapter. 

Paul was an eminently holy man ; he had made great 
attainments in the divine life, when he wrote this epistle : 
yet he experienced such painful conflicts with sin, and 
found so much corruption living and acting powerfully 
against the inclinations, wishes, purposes and efforts of 
his renewed nature in the service of God, as to mar and 
defile his devotions and actions. No Christian, then, 
need despond pn account of the workings of evil thoughts, 
desires, and passions, which he does not allow, but resists, 
and for which he is heartily sorry. He has no reason, 
from his conflicts with these fruits of a depraved nature, 
to conclude he is not a subject of divine grace ; but, on 
the contrary, he may infer, from the agreement of his ex- 
perience with that of the great Apostle, that his mind has 
been renewed and inclined to love the law of God ; or 
be would not feel himself thus set against sin, nor feel 
such grief on account of the corruptions which he fiq.ds 
to be working in his fallen nature. But let every Chris- 
tian continue the conflict, and anticipate, with holy joy, 
the arrival of that blessed hour, when the conflict shaU be 
terminated, by his complete deliverance from every sin 
and every temptation to sin. 



LESS. XX.) 



ON THE ROMANS- 



107 



LESSON XX» 

CHAP. VIII. 

ILLUSTRATION OF THE FIRST REASON C ON tIJfUED.— -EFFI- 
CACY OF THE GOSPEL. 

Q. 1. What is contained in this chapter 1 

A. A further illustration of the efficacy of the 
gospel; a delightful exhibition of the privileges 
and blessings of true believers. 

Q. 2* What is asserted in the first verse t 

A. The perfect security of real Christians 
against condemnation. 

Q. 3. How are they described 1 

A. By their relation to Christ, and by their 
walk or conduct. 

Q. 4. How are Christians united to Christ ? 
vs. 9. 1 1. 

A. By faith oil their part, and by the in- 
dwelling of the Holy Spirit. 

Q. 5. How do Chris tiam vjalk ? 

A. They walk after the Spirit. They are 
led and governed by his holy influence. 

Q* 6. How is the first verse connected with 
what goes before ? 

A. It is an inference from the preceding rea- 
soning. 

The Apostle had exhibited the righteousness of the 
Lord Jesus Christ, and taught that sinners are justified 
gratuitously through this righteousness imputed to thenii; 



108 



QUESTIONS [chap. VIII. 



and received by faith ; he had shown tlie results of justi- 
fication by faith, to be peace with God, glorying in tribu- 
lation, joy in God, and final salvation; he had also 
proved that this method of salvation, while it freed be- 
lievers from the law, as a covenant of works, did not free 
them from the law as a rule of life, but imparted love to 
the law, and furnished them with grace to observe its 
precepts. Moreover, he had, by an. account of his own 
experience, shown behevers to be imperfectly sanctifiedj^ 
and struggling against many remaining corruptions but 
encourarged to carry on the struggle, by the sure prospect 
ofacoinplete and final victory. From these premises 
he draws the delightful inference : There is, therefore,, 
now no condemnation to them which are in Christ 
Jesus, who walk not after the flesh, but after the 
Spirit." 

Q,. 7. WojS this an important inference. ? 
A. It is most important to the consolation of 
a Christian. 

A Clu-istian may know himself to be justified by faith, 
and to have peace with God, and to enjoy the hope of 
complete salvation and eternal glory ; yet,, when he feels 
the workings of strong passions and corruptions that 
sometimes betray him into sin, he may be led, by un- 
belief, to exclaim, I shall one day fall before the power of 
my enemies, and finally perish. How reviving in these 
circumstances, for a Christian to recur to the deduction 
drawu' by the pen of inspiration, assuring him of his 
being, in consequence of union to Christ, protected, by 
his blood and righteousness, against all condemnation by 
the law of God ! 

Q. 8. But are not the sins of aChristian of- 
fensive to God 1 

A. They are peculiarly offensive to a holy 
God ; but, as He beholds him in Christ, cover- 



LESS. XX.] ON THE ROMANS. 



109 



ed with his glorious righteousness, he freely for- 
gives all his transgressions. 

ft. 9. Does the AjJoHle subjoin a proof of 
his inference ? 

A. He has furnished a comprehensive proof 
in the second verse; in which, introducing 
again his own case, he says, " For the law of 
the spirit of life in Christ Jesus hath made me 
free from the law of sin and death.^^ 

Qi. 10. What law is meant in the first viem- 
^er of the verse ? v. 2. 

A. The gospel of Christ. 

Q,. 11. Why is the gospel called tJi;e iaw of the 
Spirit of life in Christ Jesus ? 

A. It is so denominated, because it is used by 
the Spirit, in imparting to believers life from 
Christ. See chap, iii, 27. 

Gl. 12. What law is meant in the second 
member oj the verse ? 

A. Not, as some suppose, " the law of sin iv!^ 
his ** members,^^ of which Paul had spoken, in 
the 23d verse of the preceding chapter ; because 
he was not delivered from this law, but was 
groaning under its hated influence. 

Gl. 13. What law, then, does the Apostle 
mean ? 

A. He means the moral law ; that law from 
which he had been actually/ freed, as a covenant 
of works. 

Ct 1 4. But was not the moral law good ? 
A. It was certainly good and just. But, as 
10 



no 



' tlUESTIONS [chap. VIII. 



it discovers sin, awakens sin m the heart, and ir* 
ritates sin, as the Apostle shows, in the previous 
chapter, verses 7 — 9 } it may, with propriety, be 
denominated the law of sin ; and as it brings 
death on the transgressor, although it " was or- 
dained unto life,^^ it may be also denominated 
the law of death, chap, vii, 10, IL* 



^ Some commentators interpret this verse differently. 
They think the Apostle means by the law of the Spirit 
of Life in Christ Jesus" the principle of grace implanted 
in his heart by the Holy Spirit, and called the law of 
his mind," chap, vii, 23; and, by "the law of sin and 
death," "the law of sin in his members," chap, vii, 23. 
.out there are insuperable objections to this interpreta- 
ti<m. One thing is obvious, that the sacred writer repre- 
fients the law, of which he speaks in the first part of the 
verse, as being the cause of his freedom from the law 
spoken of in the second part ; and from this it will follow, 
that no interpretation can be correct which does not ac- 
cord with this representation. The above interpreta- 
tion fails in two points: 1. It assumes what is not fact, 
that the Apostle Wc^ freed from the law in his members, 
2. It assumes also as a fact, that the principle of grace in 
his heart had freed him from the law in his members ; 
which was far from being true, as is clear from his lament- 
ation in the close of the preceding chapter. For these 
conclusive reasons, this exposition cannot, we think, be 
admitted. Another mast be sought that will harmonize 
with facts, and with the Apostle's representation of his 
freedom from the law of sin and death, as the effect of 
the law referred to in the first part of the verse. This 
harmony is found in the explanation given in the answers 
to the questions. For, if the law, in the first part of the 
verse, be understood to mean the gospel, and the law, in 
the second part, the moral law ; then the facts will ap- 



LEfifi. KX.] 



ON THE ROMANS. 



ill 



Q,. 15. According to this exposition of the terms icliat is 
tite amount of the proof in the second verse ? 

A. It is this : by tlie preaching of the gospel, accom- 
panied with the light and grace of the Holy Spirit, the 
Apostle was enabled to abandon, as hopeless, all depend- 
ence on his own obedience to the law for justification ; 
and, as a helpless, condemned sinner, to rely on the me- 
rits of J«sus Christ for righteousness. Thus, believing 
in Christ, he was pardoned and justified, set free from 
the iaw as a covenant of works, and delivered both from 
it8 condemning power, and from its irritating power ; 
and, receiving the Holy Spirit, as a source of life and 
holiness, he was enabled to walk in newness of life, and 
to observe the law as a rule of conduct. 

a. 16. What is found in verses 3 and 4. 

A- In these verses the Apostle shows by 
what means this happy change in his condition, 
as set forth in the second verse, ,was effected. 

Qi. 17. What could not the law do ? v. 3. 

A. It could neither pardon nor justify a sin- 



pear to be correctly stated by the Apostle, when he af- 
firms himself to be freed from the law, and this freedom 
to be an effect produced by the gospel. 

No objection can, with propriety, be urged against 
this interpretation, on the ground of the gospel being 
called a law^ ; for it is a law, a law of grace, a ru)er1iy^ 



which God is pleased to deal with believing sinneraH? ^ 
!co it is denominated by the Apostle, in chap, iii, 27 ; 
law of faitk" The reasons why it is styled the Ic;. i^i 
the Spirit of Life in Christ Jesus, are staled in the ex- 
position given above ; and sufficient reasons, too, we 
think, are there assigzied for styling the moral iavv, " the 
law of sin and death.'' 



ner« 




112 



QUESTIONS [chap. VII^ 



Gl. 18. Did this arise from any defect in the 
law? 

A. No ; for the law is perfect, and its inabili- 
ty arises from its perfection. 

The law cannot lower its demands, so as to suit the 
case of fallen, sinful man; it still demands from him, 
in his apostate state, perfect, sinless obedience, under 
penalty of the curse. It " was weak through the flesh 
that is, in consequence of the corruption of our nature. 
The fault lies in us, not in the law, 

Gl. 19. What is the meaning of the words 
" In the likeness of sinful flesh ?" 

A. They do not mean that the human nature 
of Christ was sinful ; for he was holy, harmless^ 
undefiled, separate from sinners, Heb» vii, 26 ; 
but they mean, that his human nature was like 
our nature in all points, except sin. 2 Cor. v, 
21. 

Q.. 20. What is, the meani^bg of the words 
*'for sin?" 

A. They mean for a sin offering. Such is 
the signification of the word sin, when the Apos- 
tle says in 2 Cor. v, 21 ; ''He who knew no sin 
was made sin for us.^^ 

. Ql. 21. What is the meaniiig of the words, 
^'^^jvijademned sin in the flesh ?" 

fre«. They mean, that, by the sufferings of 
ttaist, when he offered up himself a sacrifice 
for sin, and " bare our sins in his own body on 
the tree^ 1 Pet. ii, 24 ; sin was punished, and 



LESS XX.] ON THE ROMANS, 



113 



the penalty of the law fully satisfied, in his flesh, 
his human nature. 

Q,. 22. What is the signification of the, words, 
" That the righteousness of the law might be 
fulfilled in us T 

A. They refer, not to the obedience of Christ 
fulfilling the law for us, but to our personal 
obedience. 

Q. 23. Give now the full sense of the verses. vs. 3 
and 4. 

A. The sense is this: God, in infinite compassion 
toward our fallen race, was pleased to send his own 
Son to assume our nature, and in that nature to obey 
all the precepts of his holy law, and to endure its penalty 
for sin *, that the same human nature w^hich had sinned 
and dishonoured the law, might honour it and atone for 
its violation. The obedience and death of Christ had a 
two-fold design ; the one was, to satisfy all the demands 
of the law for us, that we might be pardoned and justi- 
fied ; the other was, that the quickening and sanctifying 
influence of the Holy Spirit might be imparted unto us, 
so as to enable us to yield a sincere and acceptable obe- 
dience to the law, and finally to become perfectly con- 
formed to all its requirements. This is the gospel ; and 
when this is believed with the heart, the sinner is de- 
iiveredfrom the law of sin and deaths 



114 



QUESTIONS [chap. VIII. 



L.ESSOX XXI. 

CI. 24. Wh]/ does the Apostle repeat the 
phrase he had used in the first verse,^^ *' who 
walk not after the flesh, but after the spirit?'' 

A. He repeats this phrase, because it is de- 
scriptive of those who have an interest in the 
blessings of which he is speaking; and because 
he is solicitous that such should recognize their 
character, and that those who do not possess 
this character may not deceive themselves, by 
imagining they have a share in these blessings. 
On this account he goes on to mark, more dis- 
tinctly, the difference between the conduct, con- 
dition, and end of the two classes of persons he 
has in view. 

Gl. 25. What is meaiit by the words, " They 
that are after the flesh V v. 5. 

A. The Apostle designs by those words to 
characterize unrenewed men, who remain un- 
der the unbroken dominion of the flesh, or de- 
praved nature. 

d. 26. What does he say of them ? v. 5. 

A. They mind the things of the flesh ; they 
are influenced, attracted and governed by, and 
seek after, things that suit the depraved taste, ap- 
petites, and passions of their fallen nature. 

d. 27. What does Paul say of those who 
/*are after the Spirit ?" v. 5. 



LESS. XXI.] ON THE ROMANS. 



115 



A. They are influenced, attracted, and go- 
verned by, and seek after, the things which are 
revealed and proposed to them by the Spirit, and 
which suit the taste and desires of that new and 
holy nature they have received from the Spirit 
of God. 

Gl. 28. What does "carnally minded'* signi- 
fy, in the 6th verse ? 

A. In the original, it is, minding of the 
flesh and it signifies desiring, seeking, and 
pursuing after the things that suit our depraved 
nature. 

Ql. 29. What is signified by *' spiritually 
minded," in the same verse ? v. 6. 

A, In the original, it is, ' miriding of the 
Spirit and it signifies desiring, seeking after, 
and pursuing the things which suit our new na- 
ture, and are proposed to us as objects of de- 
sire, by the Holy Spirit in the sacred Scriptures, 

Gt. 30. What does the inspired writer affirm 
of these opposite courses of life ? v. 6. 

A. He assures us that death is the conse- 
quence of minding the flesh ; it leads to sin, to 
guilt and misery, both here and hereafter : and 
he assures us that minding the Spirit secures 
life ; it leads to duty, and consequently to peace 
and happiness in this world, and to everlasting 
glory, in the next. 

Q.. 31. Hoto is the carnal mind described in 
the 7th verse ? 

A. It is described as being enmity against 



116 



QUESTIONS [chap. VIII. 



God; it is a state of feeling and conduct wholly 
hostile to God, and in direct opposition to his 
will ; so obstinate is it, that it neither is, nor can 
be, subject to his law. 

Q,. 32. Did not the Apostle design hy the 
language he uses in the 7th vcrse^ to characte- 
rize the unrenewed ? 

A. He certainly did ; and what proves it, is 
the inference he draws from it in the next verse, 
So then they that are in the Jiesh cannot please 
God and the reason is, they are under the in- 
fluence of a carnal mind, or what amounts to 
the same thin^^, they mind the things of the 
flesh. 

Ql. 33. What is the conditio7i of such ? 

A. It is most fearful ; they are under the dis- 
pleasure of God. They do not mind the things 
of the Spirit ; they have no relish for the gospel; 
they make no efibrts in the appointed way, to 
obtain pardon, justification, and sanctification. 
" The natural man receiveth not the things of 
the Spirit of God ; for they are foolishness unto 
him : neither can he know them ; because they 
are spiritually discerned^ 1 Cor. ii, 14. 

Ql. 34. How are persons delivered from this 
deplorable condition ? v. 9. 

A. By the in-dwelling and operations of the 
Holy Spirit ; for the heart in which he dwells, 
is no longer under the dominion of the flesh or 
a depraved nature. 



t£S8. XXI.] ON THE ROMANS. 



117 



Q. 35. What does the Apostle affirm of the 
ma7i who has not the Spirit of Christ ? v. 9. 

A. He asserts, " he is none of his. 

Q,. 36. What does he mean ? 

A. He does not mean that such a man is not 
responsible to Christ for his conduct ; for Christ, 
as the final judge of all, will condemn all such 
to eternal misery. He means that he is not his 
disciple ; he has no saving interest in him ; he 
does not partake of his pardoning mercy and 
sanctifying grace. 

Q,. 37. What is the great distinguishing 
characteristic of a Christian? v. 9. 

A. The Spirit of God, who dwells in him, 
has given him a new heart, a new spirit, a new 
nature ; he is led and governed by the Spirit of 
God. 

This distinguishes a Christian from all other men. It 
greatly raises him in the scale of being, and allies him to 
holy angels. That" said our Lord, which is born of 
the flesh is flesh,^^ corrupt and depraved ; and that 
which is born of the Spirit, is spirit,^^ pure, holy, heaven- 
ly. John, iii, 6. And till men receive tlie Spirit, they 
are subject to the flesh, remain under the dominion of 
sin, and are unable to do the will of God and live as he 
requires them to live. Enmity cannot beget love ; nor 
can rebellion produce obedience ; and until the Spirit of 
God subdue the rebellion and enmity of his heart, the 
sinner will remain a willing slave to sin ; nor has he any 
power sufficient to change his own heart, impart to him- 
self spiritual hfe, and make himself a new creature. 

Q,. 38. What do you observe in the Apostle^ s 
phraseology, in verses 9 — 11? 



118 



QUESTIONS [chap. VIII. 



A. In the 10th verse, he speaks of Christ 
being in Christians ; and this phrase is used in- 
terchangeably v^ith that of the Spirit dwelling 
in them : and justly too, for Christ dwells in us 
by his Spirit ; and, therefore, it follows that 
w^here the Spirit dwells, there Christ dwells. 

Q.. 39. What does the Apostle say of those in 
whom Christ dwells? vs. 10, 11. 

A. He teaches us, that the bodies of all such 
will die, " because of sin it is the will of God 
thus to express his displeasure against sin even 
in his own people, by breaking down their bo- 
dies, and reducing them to dust and ashes : but 
he teaches us also, that their spirits will live 
forever in happiness, ''because of righteous- 
ness;''^ they have been quickened to spiritual 
life, and are becoming more and more qualified 
for the enjoyments of heaven. 

Q. 40. What will finally become of the bo- 
dies of believers ? v. 11. 

A. They cannot be lost ; they are united to 
Christ, and, being inhabited by the Spirit of God 
as his temples, they will rise again, as certainly 
as Christ their head was raised from the dead, 
by the power of the Almighty, as the pattern 
and pledge of their resurrection. See 1 Cor. 
XV, 12—20. 

Q. 41. What inference is drawn by the Jlpos 
ile^ in the 12th verse ? 

A. He infers from what had been previously 
said of the two classes of men, who were so dig- 



LESS. XXI ] 



ON TIIK ROMANS. 



119 



tinguished from each other, by their pursuits and 
principles of actions ; that it behooves us, if we 
regard our own welfare, not to live after the 
flesh, by resigning ourselves to the influence and 
control of a depraved nature ; but to lead a spi- 
ritual life, and, by the gracious aid of the Holy 
Spirit, to endeavour to subdue all the sinful 
deeds to which w^e are prompted by the irregular 
appetites and passions of the body. 

Q.. 42. By what motives does the Apostle en- 
force his exhortation ? v. 13. 

A. By declaring the opposite ends of these op- 
posite ways of living. 

Q. 43. W7iat are these opposite ends ? v. 13. 

A. Death eternal, and life eternal. 

Q;. 44. Are we able by our own strength to 
mortify our sins? v. 12. 

A. It is our duty to renounce and forsake all 
our sins, and to crucify every sinful desire and 
feeling ; but this we cannot do successfully, with- 
out the gracious and powerful aid of the Holy 
Spirit ; and, therefore, realizing this truth, we 
should, under a feeling sense of our own impo- 
tence, implore the gracious succours of that bless- 
ed Spirit, who alone can sanctify our corrupt 
nature. 

Ql. 45. What distinguishing privilege is en- 
joyed by those who are led by the Spirit of God ? 
v. 14. 

A. They are the sons of God, 



no 



QUESTIONS [cMAP. VIII. 



Q,. 46. On what does the sonship of believers 
depend ? 

A. It does not depend on their creation by 
God ; because it is a privilege peculiar to be- 
lievers ; but on their new creation and an act of 
divine adoption 1 



LESSON XXII. 

U. 47. How may believers know they are the 
sons of God 1 v. 15. 

A. By the temper of their minds : they are 
influenced, not by a slavish fear^ or by a spirit 
of bondage, but by a filial temper ; so that, by 
the aid of Holy Spirit, acting as a spirit of adop- 
tion, they can approach to God as their Father, 
and afTectionately address Him as their Father. 

Gl. 48. What additional proof of this joyful 
fact have believers ? v. 1 6. 

A. The witnessing of the Spirit with their 
spirit, that they are the children of God. 

The Holy Spirit bears this testimony sometimes in an 
extraordinary, and, at other times, in an ordinary way* 
At particular seasons, he pours such light on their 
minds, gives them such attractive views of God's per* 
fections, so shedf abroad his love in their hearts, and af- 



LESS. XXII.] OxN THE ROMANS. 



121 



lords them such delightful fo.retaste of heavenly joy, that 
they are fully assured of being the children of God. At 
otlier times, this testimony is borne in a more impercep- 
tible way. Exciting in believers a solicitude in regard to 
their spiritual condition, they are led to study the marks 
laid down in Scripture, by which we are to test our 
character ; and, then stirring up their graces into lively 
exercise, they are enabled to discover the evidences of 
divine adoption, imprinted in their hearts and lives. 

d. 49. What other privilege is con7iected 
tviih tJiat of sonship ? v. 17. 

A. Being sons believers are heirs of God, and 
joint heirs with Christ. 

Gl. 50. What is their inheritance ? 

A . It corresponds with the majesty and infinite 
riches of God, and with the infinite price paid by 
his Son to secure it to them. 

Q,. 51. How is it set forth to view in the 
Holy Scriptures? 

A. It is called a crown of life, Rev. ii, 10 ; a 
kingdom, Matt, xxv, 34. It is " an inheritance 
incorruptible, and undefiled, and that fadeth 
not away, reserved for you in lieavenJ"^ 1 Pet. 
i, 4. 

Q,. 52. Do sufferings in this life becloud the 
evidences of a filial relation to God ? v. 17. 

A. They do not ; because, for wise and good 
reasons they are appointed to them by their 
Heavenlv Father ; who designs, by this disci- 
pline and tKese trials, to make them conformed 
to Christ, in this life, and to prepare them for 
11 



12*2 



QUESTIONS [chap. VIII 



the enjoyment of their future happiness and 
glory hereafter. 

Q,. 53. Is there any com^paruon between the 
sufferings of Christians on earth, OMct their re- 
ward in heaven? v. 18. 

A. No ; they " arc not worthy to be com' 
pared with the glory which shall he revealed in 

Ql, 54. How does the inspired writer magnify 
that glory, and elevate our conceptions of its 
riches and grandeur ? vs. 19—22. 

A. By representing the wJiole creation as 
longing, with great and anxious desires, for the 
arrival of that blessed day, when the sons of 
God shall be introduced to their heavenly in- 
heritance, and crowned with their promised 
glory. 

Q,. 55. What is meant by the word " crea- 
ture" in verses 19, 20, 21? 

A. It means the external creation. The 
term in the original is the same that is used in 
the 22d verse, where it is conjoined with an ad- 
jective, translated whole creation. 

Q.. 56. What is the meaning of the %{)th 
verse ? 

A. It means that the external creation lies 
under the curse of God on account of the sin of 
man. It does not appear so beautiful and glo- 
rious, as it did before man fell from his state of 
innocence and obedience. 



LESS. XXII. ] ON TH£ ROMANS. 



123 



The ground has been deprived of much of its fertility ; 
it refuses to put forth its strength, and requires hard and 
2)ainful labour before its fruits can be gained. Thorns 
and thistles cover its face. Gen. iii, 17 — 19. Storms 
and tempests rend the atmosphere ; and the clouds some- 
times pour down destructive torrents of rain. The sea 
throws upon the land inundations that sweep away the 
property and labours of man. Earthquakes shake the 
earth, overthrow the firmest buildings, and sometimes 
engulf whole cities, with all their wretched inhabitants. 
Volcanoes pour forth their fiery bowels, which run in 
rivers of fire, for miles from their source, and totally de- 
stroy every thing opposed to their course. The fruits 
and various productions, the light and the darkness of 
the world, are all abused by man ; and, instead of being 
used for the purposes they w^ere intended to answer, 
they are perverted to the gratification of his sinful desires 
and passions, and converted into instruments of violence, 
rapine, and murder. Thus the creation has been sub- 
jected to vanity; brought into an unnatural and undesi- 
rable state ; not willingly , but by the wise arrangement 
of the great Creator. 

Q.. 57. What is the meaning of the words, 
m hope," at the close of the 20th verse ? 

A. They signify that the present state of the 
world, so perverted and changed from its origi- 
nal state, will not be perpetual. The creation 
of God will be restored to its former primitive 
condition, and appear in all its original beauty 
and glory. See v. 21. ''Nevertheless, we, ac- 
cording to his promise, look for new heavens 
and a new earth, wherein dwelleth righteous- 
nessr 2 Pet. iii, 13. 

Ql. 58. Do all mankind sympathize with the 
external creation, in looking for the arrival of 



124 



QUESTIONS [chap. Vlil. 



that blessed day which inanimate creatures so 
earnestly long for ? v. 22. 

A. They do not; for men in general love 
their bondage of corruption, and will finally 
perish in their sins. 

Qi. 59. What portion of the human family 
do thus sympathize ? v. 23. 

A. They who have received the first fruits 
of the Spirit ; which, like the first fruits of the 
earth, offered by the Israelites to God, as an ex- 
pression of gratitude and dependence, in antici- 
pation of the approaching harvest, excite their 
hopes of the coming glory, and assure to them 
the certainty of its arrival, at the appointed 
time. 

Gl, 60. What is meant by the words, "the 
adoption," in the same verse ? v. 23. 

A. It means the full and public manifestation 
of the sons of God ; when they shall receive all 
that glory which has been promised, and appear 
in a manner suited to that high and endearing 
relation they sustained to God, as his adopted 
sons. 

Gl. 61. Will this glory be conferred on the 
whole nature of believers ? v. 23. 

A. Yes ; the body will share it ; for having 
been bought with the blood of Christ, it will be 
raised Irom the dead, and '' be fashioned like to 
his glorious hody^ Phil, iii, 21. This is the 
meaning of the phrase, the redemption of the 
hodyr 



LESS. XXII.] ON THE ROMANS. 



125 



ft. 62. Is hope an impo7'iant Christian grace ? 
V. 24. 

A. It is very important ; for it has pleased 
God so to arrange the plan of salvation, as to 
call for the daily exercise of this grace. He 
does not put us at once in possession of all the 
blessings of salvation. 

At the moment in which we beUeve in Christ, we are 
justified and adopted, and may be said to be saved ; but, 
according to God's wise arrangement, the work is only 
begun ; and it is the pleasure of our heavenly Father, 
that we, like our Saviour, should be led, through tribu- 
lation and sufferings, to our glorious kingdom. So that 
there is much scope for the exercise of hope, in sustain- 
ing us under afflictions and sufferings; and we may, 
in this respect, be said to be " saved by hope." 

Q. 63. What is the object of hope! vs. 24, 25. 

A. Not things seen, possessed, and enjoyed ; 
but things not seen, possessed or enjoyed ; things 
which we desire and seek to gain. 

ft. 64. In what manner ought Christians to 
hope for future happiness and glory? v. 25. 

A. The object of their hope is so great and 
grand, so incomparably surpassing all the trials 
and sufferings by which God is pleased to pre- 
pare them for its enjoyment, that they should, 
wiih. patience^ endure them, and, with cheerful- 
ness, submit to all afflictive appointments of their 
Heavenly Father. 

ft. 65. What additional support under trials, 
besides the influence of hope, has God provided 
for his people ? v. 26. 

a* 



126 



QUESTIONS 



[chap. VIII. 



A. The Spirit is imparted to help their infir- 
mities, and sustain them under temptations and 
sufferings. 

Q. 66. Hoio does the Spirit help their in- 
firmities ? y. 26. 

A. By strengthening their faith, animating 
their hope, improving their graces, and affording 
them delightful foretastes of heavenly joy ; and 
particularly by assisting them in prayer, teach- 
ing them for what to ask, and in what manner 
to pray. 

Q. 67. How does the Spirit sometimes assist 
Christians 1 v. 26. 

A. He sometimes " intercedes for them with 
groanings which cannot heutteied;^^ that is, 
He so powerfully excites their desires that they 
are unable to express them in articulate lan- 
guage ; and, therefore, they give vent to their 
feelings in sighs and groans. 

Q. 68. Are such unexpressed supplications 
acceptable to God ? 

A. They are ; for, although Christians feel 
unable to express distinctly their desires, God 
understands the import of their desires, far bet- 
ter than they do themselves ; and always accepts 
desires prompted by the Spirit ; because they 
correspond with his will. 



LESS. XXIII.] ON THE ROMANS. 



127 



LESSOX XXIII, 

Q. 69. What additional privilege of Chris- 
tians is mentioiied in the 2Sth verse ? 

A. The assurance that all things shall work 
together for their good. 

Q. 70. How are Christians characterized in 
this verse? v. 28. 

A- As those that love God, and are the called 
according to his purpose. 

Q. 71. Are they who do not love God en- 
titled to the comfort arising from this divine 
assurance 1 

A. By no means ; for, if they continue desti- 
tute of love to God, they will find the opposite 
true. All things will work together for evil to 
them; comforts and afflictions, success and dis- 
appointments, health and sickness, the gospel 
and the means of grace, life and death, all will 
serve, through their obstinate perseverance in 
sin, to swell the amount of their guilt and in- 
crease the weight of their punishment. 

Q. 72. What purpose is referred to in this 
verse 1 v. 28. 

A. God's eternal purpose; as is manifest 
from what follows in the verses immediately 
succeeding. " Who hath saved us, and called 
Its with an holy calling, not according to our 
works, but according to his own purpose and 



J28 



QUESTIONS [chap. VIII. 



grace, which was given us in Christ Jesus be- 
fore the world began. 2 Tim. i, 9. 

Q.. 73. Hoio do we know that all things shall 
loork together for good to them that love God? 

A. We might infer this truth from the rela- 
tions in which believers stand to God, and what 
he has done for their salvation ; and, as an in- 
spired writer has drawn the conclusion, we may 
rest assured of this delightful truth. 

Gl. 74. What 'proof of this truth does the 
Apostle offer in verses 29 aiid 30 ? 

A. He brings forward as an irresistible proof^ 
the indissoluble chain of benefits formed by the 
foreknowledge or electing love of God. 

Gl. 75. What is meant by the phrase "Whom 
he did foreknow?" v. 29. 

A. It does not mean the simple foreknow^ 
ledge of God ; because in this way all men are 
foreknown by him. It includes favour, and re- 
fers to those whom God foreknew as objects of 
his free favour and sovereign mercy. It is 
equivalent to the phrase, ' Whom he elected to 
everlasting life J See v. 33. 

d. 76. What is dojie for them whom God 
foreknew 1 v. 29. 

A. God predestinated them to be conformed 
to the image of his Son. 

Q. 77. Is holiness in man the reason, or the 
effect, of predestination 1 v. 29. 

A. It cannot be the reason of predestination ; 
because there can be no holiness in fallen man, 



LESS. XXIII.] ON THE ROMANS. 



129 



until it is implanted in his heart by divine 
grace ; and when God foreknew him as fallen, 
he could foresee in him no holiness, but what 
he should be pleased to produce in him : and, 
consequently holiness in a sinner's heart must 
be regarded as the effect of predestination. It is 
there, because God determined to implant it 
there. 

The passage is rightly rendered, '^he also did predes- 
tinate to he conformed to the image of his Son." Ac- 
cording as he hath chosen us in him before the founda- 
tion of the world, tliat we sliould he Jtoly and without 
blame before him in love ; having predestinated us unto 
the adoption of children by Jesus Christ to himself, ac- 
cording to the good pleasure of his will;" to the praise 
of the glory of his grace, wherein he hath made us ac- 
cepted in the beloved. Ephes. i, 4 — 6. 

Q,. 78. What is the meaning of "the first 
born," in verse 29 ? 

A. It means, The chief, the head. 

Qi. 79. What follows predestination ? v. 30. 

A. Effectual calling. 

Q,. 80. What follows effectual callingl- v. 
30. 

A. Justification. 

Ql. 81. What follows justification? v. 30. 

A. Eternal glory. 

Q.. 82. Is sanctifi cation named ? 

A. Not distinctly ; but it is included in con- 
formity to the image of Christ and effectual 
calling. 

Q,. 83. Are these benefits inse'parahly con- 
nected ? 



130 



QUESTIONS [CHAP. VIII, 



A. They are: God will assuredly bestow 
salvation, with eternal glory, on every one elect- 
ed to eternal life. " My sheep hear my voice, 
and I know them ; and they follow me: and I 
give unto them eternal life ; and they shall 
never perish ; neither shall any pluck ihem out 
of my hands. My Father^ which gave ihem me, 
is greater than all; and none is able to pluck 
ihem out of my Father^ s hands John x, 
27—29 

Gl. 84. What conclusion is drawn from all 
the privileges pertaining to believers? v. 31. 

A. From the exhibition he had made of their 
privileges, the Apostle is led to ask this trium- 
phant question, " If God be for us, mho can be 
against us 

Q,. 85. Did he meaii that the friejids of God 
have no enemies ? 

A. Certainly not ; for they have numerous, 
and powerful, and subtle and malignant ene- 
mies, who are constantly endeavouring to do 
them harm. 

CI. 86. What then did he mean ? 

A. He meant that, although Christians are 
feeble in themselves, and unable tp cope with 
their enemies, yet, having an Almighty protect- 
or, they are secure amidst all their dangers, and 
will finally triumph over all their foes, and 
safely reach their croAvn and kingdom. Their 
enemies may harass and annoy them; but 
they can never succeed in their malignant de- 
signs, nor do them any lasting injury. 



LESS. XXII. ] ON THE ROMANS. 



131 



Gl. 87. What conclusion does the Apostle 
draw from the tconderful fact^ God " spared 
not his own Son, but delivered him up for us 
all ?" V. 32, 

A. In the form of a question, he draws the 
conclusion, that with him God will certainly 
and freely give us all things. The question 
carries with it its own answer. 

It is sufficient to ask the question to bring conviction 
to every miiid contemplating the wonderfiil fact on 
which it is grounded. In the gift of his own Son, God 
virtually gave us all things. The love that bestowed 
on us this greatest of all gifts, will not withhold from us 
any of those blessings which the Son of God suffered and 
died to purchase far us, according to his Father's most 
gracious appointment. 

Q,. 8S. What reply does the sacred writer 
give to the quesiioTi, " Who shall lay any thing 
to the charge of God's elect?" v. 33. 

A. By another question, for so it should be 
translated. ''God that justifieth Will the 
eternal Judge, who has forgiven all their sins 
and declared them righteous through the righte- 
ousness of Jesus Christ, lay any thing to the 
charge of those whom he has elected to ever^ 
lasting life ? Impossible ! he will confirm the 
sentence in the final day^ before an assembled 
universe. How inefiectual, then, are all the 
charges brought against them^ by their own 
consciences, by the world, or by Satan. 

Gl. 89. What reply is given to the question^ 
Who is he that condemneth?" 



132 



QUESTIONS 



[chap. VIII. 



A. By this question : " Christ thai died, yc(L 
rather, that is risen from the dead, ivho is eve7i 
at the right hand of God, loho also inaketh inter- 
cession for usJ^ Will that blessed and loving Sa- 
viour, who has suffered so much and done so much 
for us ; whose resurrection from the dead proves 
the all sufficiency of his atonement ; who is head 
over all things to the church, and exercises his 
sovereign authority over heaven and earth for her 
salvation ; and who, as their great High Priest, 
in the highest heaven, whither he has gone for 
the purpose, ever liveth to make intercession for 
them ; will he condemn them 1 Impossible i 
When he shall come in his future glory, with 
all his holy angels with him, he will pronounce 
on them the joyful sentence, " Come, ye blessed 
of my Father, inherit the kingdom prepared for 
you, from the foundation of the worlds Matt. 
XXV, 34. Who then in heaven or on earth can 
condemn them % 

Ql, 90. What is meant by "the love of Christ,'* 
in the next question 1 v. 35. 

A. Not our love to Christ, but Christ's love 
to us. 

CI. 91. On what is his love founded ? 

A. Not on any good in us ; it was not at- 
tracted by any moral worth in us : it was per- 
fectly free and gratuitous; prompted by his in- 
finite benevolence and compassion ; and founded 
on his own self-moved, eternal, and unchangea- 
ble purpose, to ddiver us from our guilt and 



LESS. XXII. J ON THE ROMANS. 



133 



ruin, and to bring us to the enjoyment of peace 
and reconciliation with God, and finally to the 
enjoyment of everlasting life. " Herein is love, 
noi'ihatwe loved God, but that he loved us, and 
sent his Son to he the propitiation for our sins.^^ 
1 John, iv, 19. 

Q,. 92. Hotv does the Apostle reply to the 
question, ** Who shall separate us from the love 
of Christ?" vs. 35, 36. 

A. After enumerating a number of calami- 
tous events that might threaten to constrain 
Christians to forsake his service, and adverting 
to the fact that his friends, in every age, had 
been greatly afflicted and tried, and many put 
to death on account of their attachment to reli- 
gion ; he affirms Christians would be carried 
triumphantly through all sufferings and perse- 
cutions, by the assistance and grace of Christ, 
who loved them, and would not suffer their 
love to him to fail. 

CI. 93. How does the Apostle conclude this 
chapter? vs. 38, 39. 

A. With the language of holy triumph, 
which all true believers may adopt : " For I 
am persuaded that neither deaths nor life, nor 
angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, 
nor depth, nor any other creature, shall he ahle 
to separate us from the love of God, which is in 
Christ Jesus our hordj^ 
12 



f34 



QUESTIONS [chap. VIII. 



Q. 94. Can you enumerate some of the pri- 
vileges of Christians set forth in this chapter I 

A. They are freed from condemnation, v. 1 ;: 
^d freed from the law as a covenant of loorks, 
V. 2 ; Christ died for them that they might be 
jiistified and sanctified, vs. 3, 4 ; they walk after 
Ae Spirit, v. 4 ; they are the sons of God, and 
h'eirs of God, and joint heirs with Christ, vs. j4- 
— 17; theix inheritance is inconceivably rich 
and glorious, vs. 18 — 23; they have dwelling 
in them the Holy Spirit, who leads and guides 
themv V. 14 ; who bears witness to their adop- 
tion, v. 16 ; who helps their infirmities, and as- 
sists them in prayer, v. 26 ; all things work to- 
gether for their good, v. 28 ; their salvation is 
the accomplishment of God^s eternal and immu- 
table purpose, vs. 29,^ 30 ; God is for them, and 
will with Christ freely give them all things, vs., 
3^1, 32 ; no one can lay any thing to their charge,. 
so as to eflect their condemnation, vs. 32, 34 
nothing shall be able to separate them from the 
love of God, which is in Christ Jesus ; and they 
\vill, by the grace of their Redeemer, be carried 
triumphantly through all afflictions, difficulties, 
% persecutions, sufferings, temptations, and dan- 
gers, to everlasting glory, vs. 35 — 39. 

Q. 95. What practical lesson may he learned 
from this chapter 1 

A. We may learn from it, that the gospel of 
Jesus Christ, which confers on believers^ such 
rich and everlasting benefits, is indeed a glorious 



LESS, xxrr.]' on the Romans., 



1353 



gospel ; which we should never cease to admire, 
and for which we can never be sufficiently grate- 
fal^ 

(^96. What is the duty of every sinner who 
hears this glorious gospel ? 

A. It is his duty- to believe it, with the heart,, 
by relying on the righteousness of Christ, for 
Justification and salvation. 

Gl, 97. What will be the remit of your hear- 
ing the gospel ? 

A. If I believe, it will be savour of life' 
unto life but, if I remain- in unbelief, it will 
1)6 "a savour of death unt&> dmthJ^ 2 Cor. ii,, 
15, 16. 

Q,. 98. What then should be your prayer ? 

A. I should not cease to pray, that " Godioho^ 
commanded the light to shine out of darkness,^^ 
would shine into my heart, " to give the light of 
the knoivledge of the glory of God in the face- 
of Jesus Christy 2. Cor„ iv, 6,. 



FINISH. 



I 




ftl EPISTLE TO THE ROMANS, |l 



IN THE FORM OF 



QUESTIONS AND ANSWERS. 



i 



i Bv I. 

IMI J. J. JANEWAY, D. D. 

1 i 

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